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Javier E

College, the Great Unequalizer - NYTimes.com - 0 views

  • a team of researchers embedded themselves in a freshman dormitory at an unnamed high-profile Midwestern state school and then kept up with a group of female students through college and into graduate or professional life.
  • the authors discovered were the many ways in which collegiate social life, as embraced by students and blessed by the university, works to disadvantage young women (and no doubt young men, too) who need their education to be something other than a four-year-long spree.
  • the American way of college rewards those who come not just academically but socially prepared, while treating working-class students more cruelly, and often leaving them adrift.
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  • Much of this treatment is meted out through the power of the campus party scene, the boozy, hook-up-happy world of Greek life. This “party pathway,” the authors write, is “a main artery through the university,”
  • Such party-pathway students aren’t particularly motivated academically, but because they have well-off parents and clear-enough career goals they don’t necessarily need to be, and because they don’t require much financial aid they’re crucial to the university’s bottom line.
  • The party pathway’s influence, though, is potentially devastating for less well-heeled students.
  • The party pathway is designed for the daughters of both the 1 percent and of what Piketty calls the “petits rentiers” — families that are affluent but not exorbitantly rich.
  • “Paying for the Party” is also a story about the socioeconomic consequences of cultural permissiveness — about what happens, who wins and who loses, when a youth culture in which the only (official) moral rule is consent meets a corporate-academic university establishment that has deliberately retreated from any moralistic, disciplinary role.
  • The losers are students ill equipped for the experiments in youthful dissipation that are now accepted as every well-educated millennial’s natural birthright.
  • The winners, meanwhile, are living proof of how a certain kind of libertinism can be not only an expression of class privilege, but even a weapon of class warfare.
Javier E

SSRN-What Drives Views on Government Redistribution and Anti-Capitalism: Envy or a Desi... - 0 views

  • In debates over the roles of law and government in promoting the equality of income or in redistributing the fruits of capitalism, widely different motives are attributed to those who favor or oppose capitalism or income redistribution. According to one view, largely accepted in the academic social psychology literature (Jost et al. 2003), opposition to income redistribution and support for capitalism reflect an orientation toward social dominance, a desire to dominate other groups. According to another view that goes back at least to the nineteenth century origins of Marxism, anti-capitalism and a support for greater legal efforts to redistribute income reflect envy for the property of others and a frustration with one’s lot in a capitalist system.
  • compared to anti-redistributionists, strong redistributionists have about two to three times higher odds of reporting that in the prior seven days they were angry, mad at someone, outraged, sad, lonely, and had trouble shaking the blues. Similarly, anti-redistributionists had about two to four times higher odds of reporting being happy or at ease. Not only do redistributionists report more anger, but they report that their anger lasts longer. When asked about the last time they were angry, strong redistributionists were more than twice as likely as strong opponents of leveling to admit that they responded to their anger by plotting revenge. Last, both redistributionists and anti-capitalists expressed lower overall happiness, less happy marriages, and lower satisfaction with their financial situations and with their jobs or housework. Further, in the 2002 and 2004 General Social Surveys anti-redistributionists were generally more likely to report altruistic behavior. In particular, those who opposed more government redistribution of income were much more likely to donate money to charities, religious organizations, and political candidates. The one sort of altruistic behavior that the redistributionists were more likely to engage in was giving money to a homeless person on the street.
  • In the United States, segments of the academic community seem to have reversed the relationship between pro-capitalism and income redistribution on the one hand, and racism and intolerance on the other. Those who support capitalism and oppose greater income redistribution tend to be better educated, to have higher family incomes, to be less traditionally racist, and to be less intolerant of unpopular groups. Those who oppose greater redistribution also tend to be more generous in donating to charities and more likely to engage in some other altruistic behavior. The academic assumption that anti-capitalism and opposition to income redistribution reflect an orientation toward social dominance seems unwarranted.
Javier E

U.N.C. Investigation Reveals 'Shadow Curriculum' to Help Athletes - NYTimes.com - 0 views

  • for nearly two decades two employees in the African and Afro-American Studies department ran a “shadow curriculum” of hundreds of fake classes that never met but for which students, many of them Tar Heels athletes, routinely received A’s and B’s.
  • Nearly half the students in the classes were athletes, the report found, often deliberately steered there by academic counselors to bolster their worrisomely low grade-point averages and to allow them to continue playing on North Carolina’s teams. The existence of the classes — though not necessarily how blatantly nonexistent they were — was common knowledge among the academic counselors, and in some cases among coaches of the university’s sports teams
  • Until now, the university has been at pains to emphasize that the scandal was a purely academic one; on Wednesday, for the first time, it acknowledged that it was also an athletic one, with athletes being steered specifically into and benefiting disproportionately from the fraudulent classes.
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  • Though the report found no evidence that high-level university officials knew about the fake classes, it faulted the university for missing numerous warning signs about what was going on and said it had “failed to conduct any meaningful oversight” over the increasingly out-of-control African studies department.
  • Ms. Crowder required that students turn in only a single paper, but the papers were often largely plagiarized or padded out with “fluff” like page after page of quotations, the report said. She generally gave the papers A’s or B’s after a cursory glance. The classes were widely known as “paper classes” because of the one requirement for completion.
  • In the meeting, two members of the football counseling staff explained to the assembled coaches that the classes “had played a large role in keeping underprepared and/or unmotivated players eligible to play.” To emphasize this point, they presented a PowerPoint demonstration in which one of the slides asked and then answered the question, “What was part of the solution in the past?”“We put them in classes that met degree requirements in which … they didn’t go to class … they didn’t have to take notes, have to stay awake … they didn’t have to meet with professors … they didn’t have to pay attention or necessarily engage with the material,” the slide said. “THESE NO LONGER EXIST!”
  • Indeed, the report said, “the fall 2009 semester — the first in over a decade without Ms. Crowder and her paper classes — resulted in the lowest football team G.P.A. in 10 years, 2.121.” Forty-eight players, it went on, earned semester G.P.A.'s of less than 2.0.
Javier E

The Cutthroat World of Elite Public Schools - The Atlantic - 0 views

  • The issue at hand was—and still is—the city’s nine elite public high schools. Like most public high schools in the city, these schools can choose who attends. But the elite schools are their own animal: Whereas other schools look at a range of criteria to determine students’ eligibility, eight of these nine elite institutions admit applicants based exclusively on how the students score on a rigorous, two-and-a-half-hour-long standardized test.
  • The test-only admissions policy is touted by supporters as a tactic that promotes fairness and offers the best way to identify the city’s most gifted students. But the complaint, which is still pending, tells a different story—one of modern-day segregation, in which poor kids of color are getting left behind.
  • Public schools in cities across the country—schools intended to break down the walls typical of expensive, elite private institutions by opening up access to stimulating, quality education for kids of all means—are closed in their admissions. In other words, kids aren’t just automatically enrolled because they live in the neighborhood—they have to apply to get in
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  • As a result, their student populations are often far less diverse than they should be. And, sometimes, kids who would otherwise be eligible for these schools never get to enjoy them.
  • The country, he discovered, is home to some 165 of these institutions—"exam schools," as he calls them—or 1 percent of all public high schools.
  • econdly, selective-enrollment schools "are very sought after by upper-middle class people who might not consider using public schools if it weren’t for the selective-enrollment institutions. Essentially, it’s a way of ensuring greater participation from wealthier families who might otherwise move to the suburbs."
  • Selective-admissions programs are in part symptomatic of a broader, three-decade-old reform movement that has aimed to overcome the "mediocre educational performance" of the country’s students
  • They’re also an example of "school choice," the tenet that parents should have options when it comes to their kids’ education, even when it’s free.
  • "The idea was that, if you wanted to provide an excellent, gifted, and talented education for public school students, one could do a better job of that if in large cities there were specialized schools that would bring academically talented students together,"
  • These schools, some of which are centuries old, are concentrated in 31 states, including nearly three dozen total in New York City, Chicago, and Boston alone. All but three of these 31 states are located in the eastern half of the country,
  • "the trick," he said, "is you don’t want the selective-enrollment schools to become enclaves of privilege that are separate and unequal from the rest of the system."
  • getting into selective-enrollment schools typically requires having proactive parents who know how to navigate the system—a resource many children lack.
  • The clashes over selective-admissions policies reflect the challenges districts face in reconciling two goals that are often diametrically opposed: academic achievement and equity. How can a school be color blind while simultaneously promoting educational access and diversity?
  • "How do you recognize excellence on the one hand and promote genuine equal opportunity on the other?"
  • Can a fair selective-admissions system for public schools even exist?
  • urban school districts are nowhere near coming up with a model that works well and raises all students. The fact remains that many of these schools look and operate like elite schools exclusive to elite families.
  • These are schools renowned for their academic prowess and widely seen as conduits to the country’s top colleges. But, as the NAACP complaint demonstrates, they’re also notorious for their lack of racial diversity, enrolling disproportionate numbers of white and, in particular, Asian students, who made up 60 percent of the student bodies at these schools last year despite constituting just 15 percent of the city’s total enrollment.
  • Blacks and Latinos made up just 7 percent and 5 percent of the student bodies at these elite schools last year, respectively, even though the two groups together account for 70 percent of the public school population citywide.
  • many of New York City’s specialized high schools are more socioeconomically diverse than critics make them out to be.
  • "It’s not just a simple picture—there’s no one profile in this city," she said. "Those [test-only] schools are serving some first-generation strivers and working-class strivers that some of these other schools are not taking …
  • it’s hard to deny arguments that the test-only admissions policy can serve as a form of de facto discrimination. The multiple-choice exam is so rigorous some students devote entire summers to studying for it, often with the help of private tutors or intensive prep courses that cost thousands of dollars
  • much of the prejudice traces back to the lack of equal educational opportunity in kids’ earlier years, which effectively debunks the notion that a test is the fairest way to assess a student’s eligibility for enrollment.
  • When it comes to admission to one of the selective schools, most students only compete with their peers in the same tier. A student who lives in a single-parent household and relies on welfare, for example, would in theory rarely contend with a middle-class student for the same seat. Just 30 percent of the seats at each selective school goes to the highest-scoring students, regardless of their tier; the rest, for the most part, are divided among the highest-performing students in each tier. That means the bar is typically set higher for kids in the upper tiers (the fourth tier corresponds with the highest median income) than for those in the lower ones.
  • "Given the overlap between race and class in American society in cities like Chicago, giving a leg up to economically disadvantaged students will translate into [racial diversity],
  • Diversity aside, selective-enrollment high schools also raise questions about what the admissions process can do to an adolescent’s psyche, particularly when it places an inordinate emphasis on testing
  • Forget Halloween, weekend sleepovers with friends, playing outdoors. For many eighth graders in New York City, the fall is synonymous with tutors and exams, while the spring brings intense competition—and often volatile emotions—over placement in coveted spots at the city’s best high schools.
  • As for the students, "you’re given a cornucopia of beautiful and horrible choices and then held up, feeling like you’re being assessed and placed and feeling like your life is not your own," Szuflita said. "It feels very uncertain, and it feels like there are great triumphs and disasters."
Javier E

The Suicide Clusters at Palo Alto High Schools - The Atlantic - 0 views

  • The rich middle- and high-school kids Luthar and her collaborators have studied show higher rates of alcohol and drug abuse on average than poor kids, and much higher rates than the national norm.
  • They report clinically significant depression or anxiety or delinquent behaviors at a rate two to three times the national average
  • In the past couple of years, other best sellers have sounded a similar note. William Deresiewicz, a former Yale professor who contributes to this magazine, argues in Excellent Sheep that elite education “manufactures students who are smart and talented and driven, yes, but also anxious, timid, and lost, with little intellectual curiosity and a stunted sense of purpose.”
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  • One of the two major causes of distress, Luthar found, was the “pressure to excel at multiple academic and extracurricular pursuits.”
  • From their answers, Luthar constructed a profile of elite American adolescents whose self-worth is tied to their achievements and who see themselves as catastrophically flawed if they don’t meet the highest standards of success.
  • Middle-class kids, she told me, generally do not live with the expectation that they should go to Stanford or earn $200,000 a year. “If I’ve never been to the moon,” she said of middle-class families, “why would I expect my kids to go there?” The yardstick for the children of the meritocratic elite is different, and it can intimidate as much as it can empower.
  • The second major cause of distress that Luthar identified was perhaps more surprising: Affluent kids felt remarkably isolated from their parents.
  • The kids in the affluent communities she studied felt their parents to be no more available to them, either emotionally or physically, than the kids in severe poverty did.
  • Some of the measures Luthar used were objective: Did the family eat dinner together, or hang out in the evenings? Here, she discovered that some busy parents would leave adolescents alone in the afternoon and evening and often weren’t home at all during those hours
  • Children had the sense that their parents monitored their activities and cared deeply about how they were spending their time, but that didn’t translate into feeling close. Many children felt they were being prodded toward very specific goals and behaviors by parental cues, some subtle, some less so.
  • a feeling of closeness to parents was inversely linked to household income, meaning that the most-affluent kids felt the most alienated.
  • The New York Times columnist Frank Bruni’s Where You Go Is Not Who You’ll Be: An Antidote to the College Admissions Mania warns of the dangers of insisting that admission to an elite college is necessary for a successful life.
  • But it turns out that this combination can be just as hard on a child’s well-being.
  • Since Levine wrote The Price of Privilege, she’s watched the stress in the Bay Area and in affluent communities all over the country become more pervasive and more acute.
  • Now, she reports, the teenagers have no sense of agency. They still complain bitterly about all the same things, but they feel they have no choice.
  • Many have also fallen prey to what Levine calls a “mass delusion” that there is but one path to a successful life, and that it is very narrow
  • Adolescents no longer typically identify parents or peers as the greatest source of their stress, Levine says. They point to school. But that itself may suggest a submission of sorts—the unquestioned adoption of parental norms.
  • In March, after spending two days among Palo Alto’s parents and civic leaders, Luthar came to see the community, still in shock over the suicides, as hovering somewhere between fear and denial.
  • The meeting she attended with select parents, scholars, mental-health professionals, and community leaders was academically rigorous and yielded many important insights. But it was “eerie” in its almost complete lack of feeling
  • “There are a lot of very hard truths that are just not being spoken.”
  • Gunn is more than 40 percent Asian, and some non-Asian parents, particularly ones who’d grown up in town when the Asian population was smaller, felt the shift was poisoning the culture of the entire school.
  • Her first semester, Chiu got an F on a geometry test, which “totally traumatized me.” Her relationship with her parents started to fray, “because it just took too much energy to speak in a polite tone of voice.” She began to dread swim practice and even Girl Scouts and band, “but I didn’t want to be a quitter.” She remembers wishing that someone had broken up with her, or that she was anorexic, or that she had some reason to explain to her parents why she felt so sad. “I also felt like I was already saying that I was too stressed, and nobody—neither my parents nor my teachers—seemed to care or take me seriously.
  • well-educated parents are quick to distance themselves from the Tiger Mom. We might admire her children’s accomplishments, but we tend to believe these can be coaxed out of a child through applause, not scolding. In fact, this particular combination of lavish praise and insistence on achievement defines our era of protective, meritocratic parenting
  • Starting in seventh grade, the rich cohort includes just as many kids who display troubling levels of delinquency as the poor cohort, although the rule-breaking takes different forms. The poor kids, for example, fight and carry weapons more frequently, which Luthar explains as possibly self-protective. The rich kids, meanwhile, report higher levels of lying, cheating, and theft.
  • Providing praise and love when a child performs especially well can look like healthy parenting, he says, because the parents are giving the child more of a good thing. But if praise comes only when a child succeeds, the child is likely to develop a sense that his or her parents’ affection depends upon good grades, or touchdowns, or mastery of a religious text, or whatever the parents’ priorities might be.
  • The aim of healthy parenting, Assor says, should not be to shower children only with praise and trophies, or to encourage self-esteem based on no real achievements. It should be to disentangle love from the project of parental or pedagogical guidance
  • Giving specific, positive feedback about something a child has tried hard at, or critical yet constructive feedback when a child fails, is perfectly appropriate. “But being warm and nice is a different matter,” he says. “We want to be nice and warm also when our kids do not achieve and when they do not try hard to achieve.”
  • The hope is that, secure in love, a child can experiment more freely and begin to find his or her own voice.
  • With the help of therapists and time, Chiu could better explain what she had experienced—depression, the dangers of not sleeping enough. She learned that her idea that she could escape by manufacturing a mental-health crisis was itself a sign of a mental-health crisis.
  • Not atypically for people who come to consider suicide, she’d lost her ability to think clearly or solve problems, and ended up trapped in a tunnel ruminating about escape, until self-destruction became the only light she could see.
  • Almost by definition, suicide points to underlying psychological vulnerability. The thinking behind it is often obsessive and then impulsive; a kid can be ruminating about the train for a long time and then one night something ordinary—a botched quiz, a breakup—leads him or her to the tracks.
  • the closer I got to the heart of this story, the less I felt I understood that link. Some details neatly fit the narrative that academic pressure has caused lethal amounts of stress in Palo Alto—Taylor Chiu’s experience, for example. Will Dickens, who died in 2009, had a learning disability, and his mother, Janet Dixon-Dickens, told me he never forgot it at Gunn. Cameron Lee, on the other hand, wasn’t obviously oppressed by schoolwork, and neither was J.P. Blanchard, or Sonya Raymakers, a girl who died in June 2009, soon after being accepted into her dream program at New York University.
  • In these days of assumed meritocracy, where children can be turned into anything, we admire them as displays of remarkable engineering, to be tweaked and fine-tuned into bilingual perfection. What we’ve lost, perhaps, is a sense that there may be things about them we can’t know or understand, and that that mysterious quality, separate from us, is what we should marvel at.
  • Admitting we don’t entirely know why teenagers kill themselves isn’t an invitation to do nothing to prevent it from happening. It’s just a call for humility, a short pause to acknowledge that a sense of absolute certainty about what children should do or be or how they should operate is part of what landed us here.
Javier E

Students Protest Intro Humanities Course at Reed - The Atlantic - 0 views

  • Of the 25 demands issued by RAR that day, the largest section was devoted to reforming Humanities 110.
  • outrage has been increasingly common in the course, Humanities 110, over the past 13 months. On September 26, 2016, the newly formed RAR organized a boycott of all classes in response to a Facebook post from the actor Isaiah Washington
  • A required year-long course for freshmen, Hum 110 consists of lectures that everyone attends and small break-out classes “where students learn how to discuss, debate, and defend their readings.” It’s the heart of the academic experience at Reed, which ranks second for future Ph.D.s in the humanities and fourth in all subjects.
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  • As Professor Peter Steinberger details in a 2011 piece for Reed magazine, “What Hum 110 Is All About,” the course is intended to train students whose “primary goal” is “to engage in original, open-ended, critical inquiry.”
  • But for RAR, Hum 110 is all about oppression. “We believe that the first lesson that freshmen should learn about Hum 110 is that it perpetuates white supremacy—by centering ‘whiteness’ as the only required class at Reed,” according to a RAR statement delivered to all new freshmen
  • The texts that make up the Hum 110 syllabus—from the ancient Mediterranean, Mesopotamia, Persia, and Egypt regions—are “Eurocentric,” “Caucasoid,” and thus “oppressive,” RAR leaders have stated. Hum 110 “feels like a cruel test for students of color,” one leader remarked on public radio. “It traumatized my peers.”
  • Reed is home to the most liberal student body of any college, according to The Princeton Review. It’s also ranked the second most-studious—a rigor inculcated in Hum 110.
  • A major crisis for Reed College started when RAR put those core qualities—social justice and academic study—on a collision course.
  • Beginning on boycott day, RAR protested every single Hum lecture that school year.
  • A Hum protest is visually striking: Up to several dozen RAR supporters position themselves alongside the professor and quietly hold signs reading “We demand space for students of color,” “We cannot be erased,” “Fuck Hum 110,” “Stop silencing black and brown voices; the rest of society is already standing on their necks,” and so on. The signs are often accompanied by photos of black Americans killed by police.
  • One of the first Hum professors to request that RAR not occupy the classroom was Lucía Martínez Valdivia, who said her preexisting PTSD would make it difficult to face protesters. In an open letter, RAR offered sympathy to Martínez Valdivia but then accused her of being anti-black, discriminating against those with disabilities, and engaging in gaslighting—without specifying those charges. When someone asked for specifics, a RAR leader replied, “Asking for people to display their trauma so that you feel sufficiently satisfied is a form of violence.”
  • But another RAR member did offer a specific via Facebook: “The​ ​appropriation​ ​of​ ​AAVE [African American Vernacular English]​ ​on​ ​her​ ​shirt​ ​during​ ​lecture:​ ​‘Poetry​ ​is​ ​lit’ ​is​ ​a​ ​form​ ​of​ ​anti-blackness.”
  • During Martínez Valdivia’s lecture on Sappho, protesters sat together in the seats wearing all black; they confronted her after class, with at least one of them yelling at the professor about her past trauma, bringing her to tears. “I am intimidated by these students,” Martínez Valdivia later wrote, noting she is “scared to teach courses on race, gender, or sexuality, or even texts that bring these issues up in any way—and I am a gay mixed-race woman.” Such fear, she revealed in an op-ed for The Washington Post, prompted some of her colleagues— “including people of color, immigrants, and those without tenure”—to avoid lecturing altogether.
  • what about the majority of students not in RAR? I spoke with a few dozen of them to get an understanding of what campus was like last year, and a clear pattern emerged: intimidation, stigma, and silence when it came to discussing Hum 110, or racial politics in general.
  • Raphael, the founder of the Political Dissidents Club, warned incoming students over Facebook that “Reed’s culture can be stifling/suffocating and narrow minded.”
  • The most popular public forum at Reed is Facebook, where social tribes coalesce and where the most emotive and partisan views get the most attention. “Facebook conversations at Reed bring out the extreme aspects of political discourse on campus,” said Yuta, a sophomore who recently co-founded a student group, The Thinkery, “dedicated to critical and open discussion.”
  • In mid-April, when students were studying for finals, a RAR leader grew frustrated that more supporters weren’t showing up to protest Hum 110. In a post viewable only to Reed students, the leader let loose: To all the white & able(mentally/physically) who don’t come to sit-ins(ever, anymore, rarely): all i got is shade for you. [... If] you ain’t with me, then I will accept that you are against me. There’s 6 hums left, I best be seein all u phony ass white allies show-up. […] How you gonna be makin all ur white supremacy messes & not help clean-up your own community by coming and sitting for a frickin hour & still claim that you ain’t a laughin at a lynchin kinda white.
  • Nonwhite students weren’t spared; a group of them agreed to “like” Patrick’s comment in a show of support. A RAR member demanded those “non-black pocs [people of color]” explain themselves, calling them “anti-black pos [pieces of shit].”
  • As tensions continued to mount, one student decided to create an online forum to debate Hum 110. Laura, a U.S. Army veteran who served twice in Afghanistan, named the Facebook page “Reed Discusses Hum 110.” But it seemed like people didn’t want to engage publicly:
  • Another student wrote to Laura in a private message, “I'm coming into this as a ‘POC’ but I disagree with everything [RAR has been] saying for a long time [and] it feels as if it isn't safe for anyone to express anything that goes against what they're saying.”
  • Laura could relate—her father “immigrated from Syria and was brown”—so she stood in front of Hum 110 just before class to distribute an anonymous survey to gauge opinions about the protests, an implicit rebuke to RAR. Laura, who lives in the neighboring city of Beaverton, said she saw this move as risky. “I would’ve rethought what I did had I lived on campus,” she said.
  • If Facebook is no place to debate Hum 110, what about the printed page? Not so much: During the entire 2016–17 school year, not a single op-ed or even a quote critical of RAR’s methods—let alone goals—was published in the student newspaper, according to a review of archived issues. The only thing that comes close?
  • The student magazine, The Grail, did publish a fair amount of dissent over RAR—but almost all anonymously
  • This school year, students are ditching anonymity and standing up to RAR in public—and almost all of them are freshmen of color
  • The pushback from freshmen first came over Facebook. “To interrupt a lecture in a classroom setting is in serious violation of academic freedom and is just unthoughtful and wrong,” wrote a student from China named Sicheng, who distributed a letter of dissent against RAR. Another student, Isabel, ridiculed the group for its “unsolicited emotional theater.
  • I met the student who shot the video. A sophomore from India, he serves as a mentor for international students. (He asked not to be identified by name.) “A lot of them told me how disappointed they were—that they traveled such a long distance to come to this school, and worked so hard to get to this school, and their first lecture was canceled,” he said. He also recalled the mood last year for many students of color like himself: “There was very much a standard opinion you had to have [about RAR], otherwise people would look at you funny, and some people would say stuff to you—a lot of people were called ‘race traitors.
  • Another student from India, Jagannath, responded to the canceled lecture by organizing a freshmen-only meeting on the quad. “For us to rise out of this culture of private concerns, hatred, and fear, we need to find a way to think, speak, and act together,” he wrote in a mass email. Jagannath told me that upperclassmen warned him he was “very crazy” to hold a public meeting, but it was a huge success; about 150 freshmen showed up, and by all accounts, their debate over Hum 110 was civil and constructive. In the absence of Facebook and protest signs, the freshmen were taking back their class.
  • In the intervening year, the Reed administration had met many of RAR’s demands, including new hires in the Office of Inclusive Community, fast-tracking the reevaluation of the Hum 110 syllabus that traditionally happens every 10 years, and arranging a long series of “6 by 6 meetings”—six RAR students and six Hum professors—to solicit ideas for that syllabus. (Those meetings ended when RAR members stopped coming; they complained of being “forced to sit in hours of fruitless meetings listening to full-grown adults cry about Aristotle.”)
  • the more accommodation that’s been made, the more disruptive the protests have become—and the more heightened the rhetoric. “Black lives matter” was the common chant at last year’s boycott. This year’s? “No cops, no KKK, no racist U.S.A.” RAR increasingly claims those cops will be unleashed on them—or, in their words, Hum professors are “entertaining threatening violence on our bodies.”
  • Rollo later told me that RAR “had a beautiful opportunity to address police violence” but squandered it with extreme rhetoric. “Identity politics is divisive,” he insisted. As far as Hum 110, “I like to do my own interpreting,” and he resents RAR “playing the race card on ancient Egyptian culture.
  • Reed is just one college—and a small one at that. But the freshman revolt against RAR could be a blueprint for other campuses. If the “most liberal student body” in the country can reject divisive racial rhetoric and come together to debate a diversity of views, others could follow.
Javier E

The Wages of Guilt: Memories of War in Germany and Japan (Ian Buruma) - 0 views

  • the main reason why Germans were more trusted by their neighbors was that they were learning, slowly and painfully, and not always fully, to trust themselves.
  • elders, in government and the mass media, still voice opinions about the Japanese war that are unsettling, to say the least. Conservative politicians still pay their annual respects at a shrine where war criminals are officially remembered. Justifications and denials of war crimes are still heard. Too many Japanese in conspicuous places, including the prime minister’s office itself, have clearly not “coped” with the war.
  • unlike Nazi Germany, Japan had no systematic program to destroy the life of every man, woman, and child of a people that, for ideological reasons, was deemed to have no right to exist.
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  • “We never knew,” a common reaction in the 1950s, had worn shamefully thin in the eyes of a younger generation by the 1960s. The extraordinary criminality of a deliberate genocide was so obvious that it left no room for argument.
  • Right-wing nationalists like to cite the absence of a Japanese Holocaust as proof that Japanese have no reason to feel remorse about their war at all. It was, in their eyes, a war like any other; brutal, yes, just as wars fought by all great nations in history have been brutal. In fact, since the Pacific War was fought against Western imperialists, it was a justified—even noble—war of Asian liberation.
  • in the late 1940s or 1950s, a time when most Germans were still trying hard not to remember. It is in fact extraordinary how honestly Japanese novelists and filmmakers dealt with the horrors of militarism in those early postwar years. Such honesty is much less evident now.
  • Popular comic books, aimed at the young, extol the heroics of Japanese soldiers and kamikaze pilots, while the Chinese and their Western allies are depicted as treacherous and belligerent. In 2008, the chief of staff of the Japanese Air Self-Defense Force stated that Japan had been “tricked” into the war by China and the US. In 2013, Prime Minister Abe Shinzo publicly doubted whether Japan’s military aggression in China could even be called an invasion.
  • The fact is that Japan is still haunted by historical issues that should have been settled decades ago. The reasons are political rather than cultural, and have to do with the pacifist constitution—written by American jurists in 1946—and with the imperial institution, absolved of war guilt by General Douglas MacArthur after the war for the sake of expediency.
  • Japan, even under Allied occupation, continued to be governed by much the same bureaucratic and political elite, albeit under a new, more democratic constitution,
  • a number of conservatives felt humiliated by what they rightly saw as an infringement of their national sovereignty. Henceforth, to them, everything from the Allied Tokyo War Crimes Tribunal to the denunciations of Japan’s war record by left-wing teachers and intellectuals would be seen in this light.
  • The more “progressive” Japanese used the history of wartime atrocities as a warning against turning away from pacifism, the more defensive right-wing politicians and commentators became about the Japanese war.
  • Views of history, in other words, were politicized—and polarized—from the beginning.
  • To take the sting out of this confrontation between constitutional pacifists and revisionists, which had led to much political turmoil in the 1950s, mainstream conservatives made a deliberate attempt to distract people’s attention from war and politics by concentrating on economic growth.
  • For several decades, the chauvinistic right wing, with its reactionary views on everything from high school education to the emperor’s status, was kept in check by the sometimes equally dogmatic Japanese left. Marxism was the prevailing ideology of the teachers union and academics.
  • the influence of Marxism waned after the collapse of the Soviet empire in the early 1990s, and the brutal records of Chairman Mao and Pol Pot became widely known.
  • Marginalized in the de facto one-party LDP state and discredited by its own dogmatism, the Japanese left did not just wane, it collapsed. This gave a great boost to the war-justifying right-wing nationalists,
  • Japanese young, perhaps out of boredom with nothing but materialistic goals, perhaps out of frustration with being made to feel guilty, perhaps out of sheer ignorance, or most probably out of a combination of all three, are not unreceptive to these patriotic blandishments.
  • Anxiety about the rise of China, whose rulers have a habit of using Japan’s historical crimes as a form of political blackmail, has boosted a prickly national pride, even at the expense of facing the truth about the past.
  • By 1996, the LDP was back in power, the constitutional issue had not been resolved, and historical debates continue to be loaded with political ideology. In fact, they are not really debates at all, but exercises in propaganda, tilted toward the reactionary side.
  • My instinct—call it a prejudice, if you prefer—before embarking on this venture was that people from distinct cultures still react quite similarly to similar circumstances.
  • The Japanese and the Germans, on the whole, did not behave in the same ways—but then the circumstances, both wartime and postwar, were quite different in the two Germanies and Japan. They still are.
  • Our comic-book prejudices turned into an attitude of moral outrage. This made life easier in a way. It was comforting to know that a border divided us from a nation that personified evil. They were bad, so we must be good. To grow up after the war in a country that had suffered German occupation was to know that one was on the side of the angels.
  • The question that obsessed us was not how we would have acquitted ourselves in uniform, going over the top, running into machine-gun fire or mustard gas, but whether we would have joined the resistance, whether we would have cracked under torture, whether we would have hidden Jews and risked deportation ourselves. Our particular shadow was not war, but occupation.
  • the frightened man who betrayed to save his life, who looked the other way, who grasped the wrong horn of a hideous moral dilemma, interested me more than the hero. This is no doubt partly because I fear I would be much like that frightened man myself. And partly because, to me, failure is more typical of the human condition than heroism.
  • I was curious to learn how Japanese saw the war, how they remembered it, what they imagined it to have been like, how they saw themselves in view of their past. What I heard and read was often surprising to a European:
  • this led me to the related subject of modern Japanese nationalism. I became fascinated by the writings of various emperor worshippers, historical revisionists, and romantic seekers after the unique essence of Japaneseness.
  • Bataan, the sacking of Manila, the massacres in Singapore, these were barely mentioned. But the suffering of the Japanese, in China, Manchuria, the Philippines, and especially in Hiroshima and Nagasaki, was remembered vividly, as was the imprisonment of Japanese soldiers in Siberia after the war. The Japanese have two days of remembrance: August 6, when Hiroshima was bombed, and August 15, the date of the Japanese surrender.
  • The curious thing was that much of what attracted Japanese to Germany before the war—Prussian authoritarianism, romantic nationalism, pseudo-scientific racialism—had lingered in Japan while becoming distinctly unfashionable in Germany. Why?
  • the two peoples saw their own purported virtues reflected in each other: the warrior spirit, racial purity, self-sacrifice, discipline, and so on. After the war, West Germans tried hard to discard this image of themselves. This was less true of the Japanese.
  • Which meant that any residual feelings of nostalgia for the old partnership in Japan were likely to be met with embarrassment in Germany.
  • I have concentrated on the war against the Jews in the case of Germany, since it was that parallel war, rather than, say, the U-boat battles in the Atlantic, or even the battle of Stalingrad, that left the most sensitive scar on the collective memory of (West) Germany.
  • I have emphasized the war in China and the bombing of Hiroshima, for these episodes, more than others, have lodged themselves, often in highly symbolic ways, in Japanese public life.
  • Do Germans perhaps have more reason to mourn? Is it because Japan has an Asian “shame culture,” to quote Ruth Benedict’s phrase, and Germany a Christian “guilt culture”?
  • why the collective German memory should appear to be so different from the Japanese. Is it cultural? Is it political? Is the explanation to be found in postwar history, or in the history of the war itself?
  • the two peoples still have anything in common after the war, it is a residual distrust of themselves.
  • when Michael sees thousands of German peace demonstrators, he does not see thousands of gentle people who have learned their lesson from the past; he sees “100 percent German Protestant rigorism, aggressive, intolerant, hard.”
  • To be betroffen implies a sense of guilt, a sense of shame, or even embarrassment. To be betroffen is to be speechless. But it also implies an idea of moral purity. To be betroffen is one way to “master the past,” to show contriteness, to confess, and to be absolved and purified.
  • In their famous book, written in the sixties, entitled The Inability to Mourn, Alexander and Margarethe Mitscherlich analyzed the moral anesthesia that afflicted postwar Germans who would not face their past. They were numbed by defeat; their memories appeared to be blocked. They would or could not do their labor, and confess. They appeared to have completely forgotten that they had glorified a leader who caused the death of millions.
  • There is something religious about the act of being betroffen, something close to Pietism,
  • heart of Pietism was the moral renovation of the individual, achieved by passing through the anguish of contrition into the overwhelming realization of the assurance of God’s grace.” Pietism served as an antidote to the secular and rational ideas of the French Enlightenment.
  • It began in the seventeenth century with the works of Philipp Jakob Spener. He wanted to reform the Church and bring the Gospel into daily life, as it were, by stressing good works and individual spiritual labor.
  • German television is rich in earnest discussion programs where people sit at round tables and debate the issues of the day. The audience sits at smaller tables, sipping drinks as the featured guests hold forth. The tone is generally serious, but sometimes the arguments get heated. It is easy to laugh at the solemnity of these programs, but there is much to admire about them. It is partly through these talk shows that a large number of Germans have become accustomed to political debate.
  • There was a real dilemma: at least two generations had been educated to renounce war and never again to send German soldiers to the front, educated, in other words, to want Germany to be a larger version of Switzerland. But they had also been taught to feel responsible for the fate of Israel, and to be citizens of a Western nation, firmly embedded in a family of allied Western nations. The question was whether they really could be both.
  • the Gulf War showed that German pacifism could not be dismissed simply as anti-Americanism or a rebellion against Adenauer’s West.
  • the West German mistrust of East Germans—the East Germans whose soldiers still marched in goose step, whose petit bourgeois style smacked of the thirties, whose system of government, though built on a pedestal of antifascism, contained so many disturbing remnants of the Nazi past; the East Germans, in short, who had been living in “Asia.”
  • Michael, the Israeli, compared the encounter of Westerners (“Wessies”) with Easterners (“Ossies”) with the unveiling of the portrait of Dorian Gray: the Wessies saw their own image and they didn’t like what they saw.
  • he added: “I also happen to think Japanese and Germans are racists.”
  • Germany for its Nazi inheritance and its sellout to the United States. But now that Germany had been reunified, with its specters of “Auschwitz” and its additional hordes of narrow-minded Ossies, Adenauer was deemed to have been right after
  • The picture was of Kiel in 1945, a city in ruins. He saw me looking at it and said: “It’s true that whoever is being bombed is entitled to some sympathy from us.”
  • “My personal political philosophy and maybe even my political ambition has to do with an element of distrust for the people I represent, people whose parents and grandparents made Hitler and the persecution of the Jews possible.”
  • in the seventies he had tried to nullify verdicts given in Nazi courts—without success until well into the eighties. One of the problems was that the Nazi judiciary itself was never purged. This continuity was broken only by time.
  • To bury Germany in the bosom of its Western allies, such as NATO and the EC, was to bury the distrust of Germans. Or so it was hoped. As Europeans they could feel normal, Western, civilized. Germany; the old “land in the middle,” the Central European colossus, the power that fretted over its identity and was haunted by its past, had become a Western nation.
  • It is a miracle, really, how quickly the Germans in the Federal Republic became civilized. We are truly part of the West now. We have internalized democracy. But the Germans of the former GDR, they are still stuck in a premodern age. They are the ugly Germans, very much like the West Germans after the war, the people I grew up with. They are not yet civilized.”
  • “I like the Germans very much, but I think they are a dangerous people. I don’t know why—perhaps it is race, or culture, or history. Whatever. But we Japanese are the same: we swing from one extreme to the other. As peoples, we Japanese, like the Germans, have strong collective discipline. When our energies are channeled in the right direction, this is fine, but when they are misused, terrible things happen.”
  • to be put in the same category as the Japanese—even to be compared—bothered many Germans. (Again, unlike the Japanese, who made the comparison often.) Germans I met often stressed how different they were from the Japanese,
  • To some West Germans, now so “civilized,” so free, so individualistic, so, well, Western, the Japanese, with their group discipline, their deference to authority, their military attitude toward work, might appear too close for comfort to a self-image only just, and perhaps only barely, overcome.
  • To what extent the behavior of nations, like that of individual people, is determined by history, culture, or character is a question that exercises many Japanese, almost obsessively.
  • not much sign of betroffenheit on Japanese television during the Gulf War. Nor did one see retired generals explain tactics and strategy. Instead, there were experts from journalism and academe talking in a detached manner about a faraway war which was often presented as a cultural or religious conflict between West and Middle East. The history of Muslim-Christian-Jewish animosity was much discussed. And the American character was analyzed at length to understand the behavior of George Bush and General Schwarzkopf.
  • In the words of one Albrecht Fürst von Urach, a Nazi propagandist, Japanese emperor worship was “the most unique fusion in the world of state form, state consciousness, and religious fanaticism.” Fanaticism was, of course, a positive word in the Nazi lexicon.
  • the identity question nags in almost any discussion about Japan and the outside world. It
  • It was a respectable view, but also one founded on a national myth of betrayal. Japan, according to the myth, had become the unique moral nation of peace, betrayed by the victors who had sat in judgment of Japan’s war crimes; betrayed in Vietnam, in Afghanistan, in Nicaragua; betrayed by the arms race, betrayed by the Cold War; Japan had been victimized not only by the “gratuitous,” perhaps even “racist,” nuclear attacks on Hiroshima and Nagasaki, but by all subsequent military actions taken by the superpowers,
  • When the Prime Minister of Japan, Shidehara Kijuro, protested in 1946 to General MacArthur that it was all very well saying that Japan should assume moral leadership in renouncing war, but that in the real world no country would follow this example, MacArthur replied: “Even if no country follows you, Japan will lose nothing. It is those who do not support this who are in the wrong.” For a long time most Japanese continued to take this view.
  • What is so convenient in the cases of Germany and Japan is that pacifism happens to be a high-minded way to dull the pain of historical guilt. Or, conversely, if one wallows in it, pacifism turns national guilt into a virtue, almost a mark of superiority, when compared to the complacency of other nations.
  • The denial of historical discrimination is not just a way to evade guilt. It is intrinsic to pacifism. To even try to distinguish between wars, to accept that some wars are justified, is already an immoral position.
  • That Kamei discussed this common paranoia in such odd, Volkish terms could mean several things: that some of the worst European myths got stuck in Japan, that the history of the Holocaust had no impact, or that Japan is in some respects a deeply provincial place. I think all three explanations apply.
  • “the problem with the U.S.-Japan relationship is difficult. A racial problem, really. Yankees are friendly people, frank people. But, you know, it’s hard. You see, we have to be friendly …”
  • Like Oda, indeed like many people of the left, Kamei thought in racial terms. He used the word jinshu, literally race. He did not even use the more usual minzoku, which corresponds, in the parlance of Japanese right-wingers, to Volk, or the more neutral kokumin, meaning the citizens of a state.
  • many Germans in the liberal democratic West have tried to deal honestly with their nation’s terrible past, the Japanese, being different, have been unable to do so. It is true that the Japanese, compared with the West Germans, have paid less attention to the suffering they inflicted on others, and shown a greater inclination to shift the blame. And liberal democracy, whatever it may look like on paper, has not been the success in Japan that it was in the German Federal Republic. Cultural differences might account for this. But one can look at these matters in a different, more political way. In his book The War Against the West, published in London in 1938, the Hungarian scholar Aurel Kolnai followed the Greeks in his definition of the West: “For the ancient Greeks ‘the West’ (or ‘Europe’) meant society with a free constitution and self-government under recognized rules, where ‘law is king,’ whereas the ‘East’ (or ‘Asia’) signified theocratic societies under godlike rulers whom their subjects serve ‘like slaves.’
  • According to this definition, both Hitler’s Germany and prewar Japan were of the East.
  • There was a great irony here: in their zeal to make Japan part of the West, General MacArthur and his advisers made it impossible for Japan to do so in spirit. For a forced, impotent accomplice is not really an accomplice at all.
  • In recent years, Japan has often been called an economic giant and a political dwarf. But this has less to do with a traditional Japanese mentality—isolationism, pacifism, shyness with foreigners, or whatnot—than with the particular political circumstances after the war that the United States helped to create.
  • when the Cold War prompted the Americans to make the Japanese subvert their constitution by creating an army which was not supposed to exist, the worst of all worlds appeared: sovereignty was not restored, distrust remained, and resentment mounted.
  • Kamei’s hawks are angry with the Americans for emasculating Japan; Oda’s doves hate the Americans for emasculating the “peace constitution.” Both sides dislike being forced accomplices, and both feel victimized, which is one reason Japanese have a harder time than Germans in coming to terms with their wartime past.
  • As far as the war against the Jews is concerned, one might go back to 1933, when Hitler came to power. Or at the latest to 1935, when the race laws were promulgated in Nuremberg. Or perhaps those photographs of burning synagogues on the night of November 9, 1938, truly marked the first stage of the Holocaust.
  • There is the famous picture of German soldiers lifting the barrier on the Polish border in 1939, but was that really the beginning? Or did it actually start with the advance into the Rhineland in 1936, or was it the annexation of the Sudetenland, or Austria, or Czechoslovakia?
  • IT IS DIFFICULT TO SAY when the war actually began for the Germans and the Japanese. I cannot think of a single image that fixed the beginning of either war in the public mind.
  • Possibly to avoid these confusions, many Germans prefer to talk about the Hitlerzeit (Hitler era) instead of “the war.”
  • only Japanese of a liberal disposition call World War II the Pacific War. People who stick to the idea that Japan was fighting a war to liberate Asia from Bolshevism and white colonialism call it the Great East Asian War (Daitowa Senso), as in the Great East Asian Co-Prosperity Sphere.
  • The German equivalent, I suppose, would be the picture of Soviet soldiers raising their flag on the roof of the gutted Reichstag in Berlin.
  • People of this opinion separate the world war of 1941–45 from the war in China, which they still insist on calling the China Incident.
  • Liberals and leftists, on the other hand, tend to splice these wars together and call them the Fifteen-Year War (1931–45).
  • images marking the end are more obvious.
  • argued that the struggle against Western imperialism actually began in 1853, with the arrival in Japan of Commodore Perry’s ships, and spoke of the Hundred-Year War.
  • These are among the great clichés of postwar Japan: shorthand for national defeat, suffering, and humiliation.
  • The Germans called it Zusammenbruch (the collapse) or Stunde Null (Zero Hour): everything seemed to have come to an end, everything had to start all over. The Japanese called it haisen (defeat) or shusen (termination of the war).
  • kokka (nation, state) and minzoku (race, people) are not quite of the same order as Sonderbehandlung (special treatment) or Einsatzgruppe (special action squad). The jargon of Japanese imperialism was racist and overblown, but it did not carry the stench of death camps.
  • The German people are spiritually starved, Adenauer told him. “The imagination has to be provided for.” This was no simple matter, especially in the German language, which had been so thoroughly infected by the jargon of mass murder.
  • All they had been told to believe in, the Germans and the Japanese, everything from the Führerprinzip to the emperor cult, from the samurai spirit to the Herrenvolk, from Lebensraum to the whole world under one (Japanese) roof, all that lay in ruins
  • How to purge this language from what a famous German philologist called the Lingua Tertii Imperii? “… the language is no longer lived,” wrote George Steiner in 1958, “it is merely spoken.”
  • out of defeat and ruin a new school of literature (and cinema) did arise. It is known in Germany as Trümmerliteratur (literature of the ruins). Japanese writers who came of age among the ruins called themselves the yakeato seidai (burnt-out generation). Much literature of the late forties and fifties was darkened by nihilism and despair.
  • It was as though Germany—Sonderweg or no Sonderweg—needed only to be purged of Nazism, while Japan’s entire cultural tradition had to be overhauled.
  • In Germany there was a tradition to fall back on. In the Soviet sector, the left-wing culture of the Weimar Republic was actively revived. In the Western sectors, writers escaped the rats and the ruins by dreaming of Goethe. His name was often invoked to prove that Germany, too, belonged to the humanist, enlightened strain of European civilization.
  • the Americans (and many Japanese leftists) distrusted anything associated with “feudalism,” which they took to include much of Japan’s premodern past. Feudalism was the enemy of democracy. So not only did the American censors, in their effort to teach the Japanese democracy, forbid sword-fight films and samurai dramas, but at one point ninety-eight Kabuki plays were banned too.
  • yet, what is remarkable about much of the literature of the period, or more precisely, of the literature about that time, since much of it was written later, is the deep strain of romanticism, even nostalgia. This colors personal memories of people who grew up just after the war as well.
  • If the mushroom cloud and the imperial radio speech are the clichés of defeat, the scene of an American soldier (usually black) raping a Japanese girl (always young, always innocent), usually in a pristine rice field (innocent, pastoral Japan), is a stock image in postwar movies about the occupation.
  • To Ango, then, as to other writers, the ruins offered hope. At last the Japanese, without “the fake kimono” of traditions and ideals, were reduced to basic human needs; at last they could feel real love, real pain; at last they would be honest. There was no room, among the ruins, for hypocrisy.
  • Böll was able to be precise about the end of the Zusammenbruch and the beginning of bourgeois hypocrisy and moral amnesia. It came on June 20, 1948, the day of the currency reform, the day that Ludwig Erhard, picked by the Americans as Economics Director in the U.S.-British occupation zone, gave birth to the Deutsche Mark. The DM, from then on, would be the new symbol of West German national pride;
  • the amnesia, and definitely the identification with the West, was helped further along by the Cold War. West Germany now found itself on the same side as the Western allies. Their common enemy was the “Asiatic” Soviet empire. Fewer questions needed to be asked.
  • Indeed, to some people the Cold War simply confirmed what they had known all along: Germany always had been on the right side, if only our American friends had realized it earlier.
  • The process of willed forgetfulness culminated in the manic effort of reconstruction, in the great rush to prosperity.
  • “Prosperity for All” was probably the best that could have happened to the Germans of the Federal Republic. It took the seed of resentment (and thus future extremism) out of defeat. And the integration of West Germany into a Western alliance was a good thing too.
  • The “inability to mourn,” the German disassociation from the piles of corpses strewn all over Central and Eastern Europe, so that the Third Reich, as the Mitscherlichs put it, “faded like a dream,” made it easier to identify with the Americans, the victors, the West.
  • Yet the disgust felt by Böll and others for a people getting fat (“flabby” is the usual term, denoting sloth and decadence) and forgetting about its murderous past was understandable.
  • The Brückners were the price Germany had to pay for the revival of its fortunes. Indeed, they were often instrumental in it. They were the apparatchik who functioned in any system, the small, efficient fish who voted for Christian conservatives in the West and became Communists in the East.
  • Staudte was clearly troubled by this, as were many Germans, but he offered no easy answers. Perhaps it was better this way: flabby democrats do less harm than vengeful old Nazis.
  • the forgetful, prosperous, capitalist Federal Republic of Germany was in many more or less hidden ways a continuation of Hitler’s Reich. This perfectly suited the propagandists of the GDR, who would produce from time to time lists of names of former Nazis who were prospering in the West. These lists were often surprisingly accurate.
  • In a famous film, half fiction, half documentary, made by a number of German writers and filmmakers (including Böll) in 1977, the continuity was made explicit. The film, called Germany in Autumn (Deutschland in Herbst),
  • Rainer Werner Fassbinder was one of the participants in this film. A year later he made The Marriage of Maria Braun.
  • To lifelong “antifascists” who had always believed that the Federal Republic was the heir to Nazi Germany, unification seemed—so they said—almost like a restoration of 1933. The irony was that many Wessies saw their new Eastern compatriots as embarrassing reminders of the same unfortunate past.
  • Rarely was the word “Auschwitz” heard more often than during the time of unification, partly as an always salutary reminder that Germans must not forget, but partly as an expression of pique that the illusion of a better, antifascist, anticapitalist, idealistic Germany, born in the ruins of 1945, and continued catastrophically for forty years in the East, had now been dashed forever.
  • Ludwig Erhard’s almost exact counterpart in Japan was Ikeda Hayato, Minister of Finance from 1949 and Prime Minister from 1960 to 1964. His version of Erhard’s “Prosperity for AH” was the Double Your Incomes policy, which promised to make the Japanese twice as rich in ten years. Japan had an average growth rate of 11 percent during the 1960s.
  • It explains, at any rate, why the unification of the two Germanys was considered a defeat by antifascists on both sides of the former border.
  • Very few wartime bureaucrats had been purged. Most ministries remained intact. Instead it was the Communists, who had welcomed the Americans as liberators, who were purged after 1949, the year China was “lost.”
  • so the time of ruins was seen by people on the left as a time of missed chances and betrayal. Far from achieving a pacifist utopia of popular solidarity, they ended up with a country driven by materialism, conservatism, and selective historical amnesia.
  • the “red purges” of 1949 and 1950 and the return to power of men whose democratic credentials were not much better helped to turn many potential Japanese friends of the United States into enemies. For the Americans were seen as promoters of the right-wing revival and the crackdown on the left.
  • For exactly twelve years Germany was in the hands of a criminal regime, a bunch of political gangsters who had started a movement. Removing this regime was half the battle.
  • It is easier to change political institutions and hope that habits and prejudices will follow. This, however, was more easily done in Germany than in Japan.
  • There had not been a cultural break either in Japan. There were no exiled writers and artists who could return to haunt the consciences of those who had stayed.
  • There was no Japanese Thomas Mann or Alfred Döblin. In Japan, everyone had stayed.
  • In Japan there was never a clear break between a fascist and a prefascist past. In fact, Japan was never really a fascist state at all. There was no fascist or National Socialist ruling party, and no Führer either. The closest thing to it would have been the emperor, and whatever else he may have been, he was not a fascist dictator.
  • whereas after the war Germany lost its Nazi leaders, Japan lost only its admirals and generals.
  • Japan was effectively occupied only by the Americans. West Germany was part of NATO and the European Community, and the GDR was in the Soviet empire. Japan’s only formal alliance is with the United States, through a security treaty that many Japanese have opposed.
  • But the systematic subservience of Japan meant that the country never really grew up. There is a Japanese fixation on America, an obsession which goes deeper, I believe, than German anti-Americanism,
  • Yet nothing had stayed entirely the same in Japan. The trouble was that virtually all the changes were made on American orders. This was, of course, the victor’s prerogative, and many changes were beneficial.
  • like in fiction. American Hijiki, a novella by Nosaka Akiyuki, is, to my mind, a masterpiece in the short history of Japanese Trümmerliteratur.
  • Older Japanese do, however, remember the occupation, the first foreign army occupation in their national history. But it was, for the Japanese, a very unusual army. Whereas the Japanese armies in Asia had brought little but death, rape, and destruction, this one came with Glenn Miller music, chewing gum, and lessons in democracy. These blessings left a legacy of gratitude, rivalry, and shame.
  • did these films teach the Japanese democracy? Oshima thinks not. Instead, he believes, Japan learned the values of “progress” and “development.” Japan wanted to be just as rich as America—no, even richer:
  • think it is a romantic assumption, based less on history than on myth; a religious notion, expressed less through scholarship than through monuments, memorials, and historical sites turned into sacred grounds.
  • The past, wrote the West German historian Christian Meier, is in our bones. “For a nation to appropriate its history,” he argued, “is to look at it through the eyes of identity.” What we have “internalized,” he concluded, is Auschwitz.
  • Auschwitz is such a place, a sacred symbol of identity for Jews, Poles, and perhaps even Germans. The question is what or whom Germans are supposed to identify with.
  • The idea that visiting the relics of history brings the past closer is usually an illusion. The opposite is more often true.
  • To visit the site of suffering, any description of which cannot adequately express the horror, is upsetting, not because one gets closer to knowing what it was actually like to be a victim, but because such visits stir up emotions one cannot trust. It is tempting to take on the warm moral glow of identification—so easily done and so presumptuous—with the victims:
  • Were the crimes of Auschwitz, then, part of the German “identity”? Was genocide a product of some ghastly flaw in German culture, the key to which might be found in the sentimental proverbs, the cruel fairy tales, the tight leather shorts?
  • yet the imagination is the only way to identify with the past. Only in the imagination—not through statistics, documents, or even photographs—do people come alive as individuals, do stories emerge, instead of History.
  • nature. It is all right to let the witnesses speak, in the courtroom, in the museums, on videotape (Claude Lanzmann’s Shoah has been shown many times on German television), but it is not all right for German artists to use their imagination.
  • the reluctance in German fiction to look Auschwitz in the face, the almost universal refusal to deal with the Final Solution outside the shrine, the museum, or the schoolroom, suggests a fear of committing sacrilege.
  • beneath the fear of bad taste or sacrilege may lie a deeper problem. To imagine people in the past as people of flesh and blood, not as hammy devils in silk capes, is to humanize them. To humanize is not necessarily to excuse or to sympathize, but it does demolish the barriers of abstraction between us and them. We could, under certain circumstances, have been them.
  • the flight into religious abstraction was to be all too common among Germans of the Nazi generation, as well as their children; not, as is so often the case with Jews, to lend mystique to a new identity, as a patriotic Zionist, but on the contrary to escape from being the heir to a peculiarly German crime, to get away from having to “internalize” Auschwitz, or indeed from being German at all.
  • a Hollywood soap opera, a work of skillful pop, which penetrated the German imagination in a way nothing had before. Holocaust was first shown in Germany in January 1979. It was seen by 20 million people, about half the adult population of the Federal Republic; 58 percent wanted it to be repeated; 12,000 letters, telegrams, and postcards were sent to the broadcasting stations; 5,200 called the stations by telephone after the first showing; 72.5 percent were positive, 7.3 percent negative.
  • “After Holocaust,” wrote a West German woman to her local television station, “I feel deep contempt for those beasts of the Third Reich. I am twenty-nine years old and a mother of three children. When I think of the many mothers and children sent to the gas chambers, I have to cry. (Even today the Jews are not left in peace. We Germans have the duty to work every day for peace in Israel.) I bow to the victims of the Nazis, and I am ashamed to be a German.”
  • Auschwitz was a German crime, to be sure. “Death is a master from Germany.” But it was a different Germany. To insist on viewing history through the “eyes of identity,” to repeat the historian Christian Meier’s phrase, is to resist the idea of change.
  • Is there no alternative to these opposing views? I believe there is.
  • The novelist Martin Walser, who was a child during the war, believes, like Meier, that Auschwitz binds the German people, as does the language of Goethe. When a Frenchman or an American sees pictures of Auschwitz, “he doesn’t have to think: We human beings! He can think: Those Germans! Can we think: Those Nazis! I for one cannot …”
  • Adorno, a German Jew who wished to save high German culture, on whose legacy the Nazis left their bloody finger marks, resisted the idea that Auschwitz was a German crime. To him it was a matter of modern pathology, the sickness of the “authoritarian personality,” of the dehumanized SS guards, those inhumane cogs in a vast industrial wheel.
  • To the majority of Japanese, Hiroshima is the supreme symbol of the Pacific War. All the suffering of the Japanese people is encapsulated in that almost sacred word: Hiroshima. But it is more than a symbol of national martyrdom; Hiroshima is a symbol of absolute evil, often compared to Auschwitz.
  • has the atmosphere of a religious center. It has martyrs, but no single god. It has prayers, and it has a ready-made myth about the fall of man. Hiroshima, says a booklet entitled Hiroshima Peace Reader, published by the Hiroshima Peace Culture Foundation, “is no longer merely a Japanese city. It has become recognized throughout the world as a Mecca of world peace.”
  • They were not enshrined in the Japanese park, and later attempts by local Koreans to have the monument moved into Peace Park failed. There could only be one cenotaph, said the Hiroshima municipal authorities. And the cenotaph did not include Koreans.
  • What is interesting about Hiroshima—the Mecca rather than the modern Japanese city, which is prosperous and rather dull—is the tension between its universal aspirations and its status as the exclusive site of Japanese victimhood.
  • it is an opinion widely held by Japanese nationalists. The right always has been concerned with the debilitating effects on the Japanese identity of war guilt imposed by American propaganda.
  • The Japanese, in contrast, were duped by the Americans into believing that the traces of Japanese suffering should be swept away by the immediate reconstruction of Hiroshima. As a result, the postwar Japanese lack an identity and their racial virility has been sapped by American propaganda about Japanese war guilt.
  • Hiroshima, Uno wrote, should have been left as it was, in ruins, just as Auschwitz, so he claims, was deliberately preserved by the Jews. By reminding the world of their martyrdom, he said, the Jews have kept their racial identity intact and restored their virility.
  • But the idea that the bomb was a racist experiment is less plausible, since the bomb was developed for use against Nazi Germany.
  • There is another view, however, held by leftists and liberals, who would not dream of defending the “Fifteen-Year War.” In this view, the A-bomb was a kind of divine punishment for Japanese militarism. And having learned their lesson through this unique suffering, having been purified through hellfire and purgatory, so to speak, the Japanese people have earned the right, indeed have the sacred duty, to sit in judgment of others, specifically the United States, whenever they show signs of sinning against the “Hiroshima spirit.”
  • The left has its own variation of Japanese martyrdom, in which Hiroshima plays a central role. It is widely believed, for instance, that countless Japanese civilians fell victim to either a wicked military experiment or to the first strike in the Cold War, or both.
  • However, right-wing nationalists care less about Hiroshima than about the idée fixe that the “Great East Asian War” was to a large extent justified.
  • This is at the heart of what is known as Peace Education, which has been much encouraged by the leftist Japan Teachers’ Union and has been regarded with suspicion by the conservative government. Peace Education has traditionally meant pacifism, anti-Americanism, and a strong sympathy for Communist states, especially China.
  • The A-bomb, in this version, was dropped to scare the Soviets away from invading Japan. This at least is an arguable position.
  • left-wing pacifism in Japan has something in common with the romantic nationalism usually associated with the right: it shares the right’s resentment about being robbed by the Americans of what might be called a collective memory.
  • The romantic pacifists believe that the United States, to hide its own guilt and to rekindle Japanese militarism in aid of the Cold War, tried to wipe out the memory of Hiroshima.
  • few events in World War II have been described, analyzed, lamented, reenacted, re-created, depicted, and exhibited so much and so often as the bombing of Hiroshima
  • The problem with Nagasaki was not just that Hiroshima came first but also that Nagasaki had more military targets than Hiroshima. The Mitsubishi factories in Nagasaki produced the bulk of Japanese armaments. There was also something else, which is not often mentioned: the Nagasaki bomb exploded right over the area where outcasts and Christians lived. And unlike in Hiroshima, much of the rest of the city was spared the worst.
  • yet, despite these diatribes, the myth of Hiroshima and its pacifist cult is based less on American wickedness than on the image of martyred innocence and visions of the apocalypse.
  • The comparison between Hiroshima and Auschwitz is based on this notion; the idea, namely, that Hiroshima, like the Holocaust, was not part of the war, not even connected with it, but “something that occurs at the end of the world
  • still I wonder whether it is really so different from the position of many Germans who wish to “internalize” Auschwitz, who see Auschwitz “through the eyes of identity.”
  • the Japanese to take two routes at once, a national one, as unique victims of the A-bomb, and a universal one, as the apostles of the Hiroshima spirit. This, then, is how Japanese pacifists, engaged in Peace Education, define the Japanese identity.
  • the case for Hiroshima is at least open to debate. The A-bomb might have saved lives; it might have shortened the war. But such arguments are incompatible with the Hiroshima spirit.
  • In either case, nationality has come to be based less on citizenship than on history, morality, and a religious spirit.
  • The problem with this quasi-religious view of history is that it makes it hard to discuss past events in anything but nonsecular terms. Visions of absolute evil are unique, and they are beyond human explanation or even comprehension. To explain is hubristic and amoral.
  • in the history of Japan’s foreign wars, the city of Hiroshima is far from innocent. When Japan went to war with China in 1894, the troops set off for the battlefronts from Hiroshima, and the Meiji emperor moved his headquarters there. The city grew wealthy as a result. It grew even wealthier when Japan went to war with Russia eleven years later, and Hiroshima once again became the center of military operations. As the Hiroshima Peace Reader puts it with admirable conciseness, “Hiroshima, secure in its position as a military city, became more populous and prosperous as wars and incidents occurred throughout the Meiji and Taisho periods.” At the time of the bombing, Hiroshima was the base of the Second General Headquarters of the Imperial Army (the First was in Tokyo). In short, the city was swarming with soldiers. One of the few literary masterpieces to emerge
  • when a local group of peace activists petitioned the city of Hiroshima in 1987 to incorporate the history of Japanese aggression into the Peace Memorial Museum, the request was turned down. The petition for an “Aggressors’ Corner” was prompted by junior high school students from Osaka, who had embarrassed Peace Museum officials by asking for an explanation about Japanese responsibility for the war.
  • Yukoku Ishinkai (Society for Lament and National Restoration), thought the bombing had saved Japan from total destruction. But he insisted that Japan could not be held solely responsible for the war. The war, he said, had simply been part of the “flow of history.”
  • They also demanded an official recognition of the fact that some of the Korean victims of the bomb had been slave laborers. (Osaka, like Kyoto and Hiroshima, still has a large Korean population.) Both requests were denied. So a group called Peace Link was formed, from local people, many of whom were Christians, antinuclear activists, or involved with discriminated-against minorities.
  • The history of the war, or indeed any history, is indeed not what the Hiroshima spirit is about. This is why Auschwitz is the only comparison that is officially condoned. Anything else is too controversial, too much part of the “flow of history.”
  • “You see, this museum was not really intended to be a museum. It was built by survivors as a place of prayer for the victims and for world peace. Mankind must build a better world. That is why Hiroshima must persist. We must go back to the basic roots. We must think of human solidarity and world peace. Otherwise we just end up arguing about history.”
  • Only when a young Japanese history professor named Yoshimi Yoshiaki dug up a report in American archives in the 1980s did it become known that the Japanese had stored 15,000 tons of chemical weapons on and near the island and that a 200-kilogram container of mustard gas was buried under Hiroshima.
  • what was the largest toxic gas factory in the Japanese Empire. More than 5,000 people worked there during the war, many of them women and schoolchildren. About 1,600 died of exposure to hydrocyanic acid gas, nausea gas, and lewisite. Some were damaged for life. Official Chinese sources claim that more than 80,000 Chinese fell victim to gases produced at the factory. The army was so secretive about the place that the island simply disappeared from Japanese maps.
  • in 1988, through the efforts of survivors, the small museum was built, “to pass on,” in the words of the museum guide, “the historical truth to future generations.”
  • Surviving workers from the factory, many of whom suffered from chronic lung diseases, asked for official recognition of their plight in the 1950s. But the government turned them down. If the government had compensated the workers, it would have been an official admission that the Japanese Army had engaged in an illegal enterprise. When a brief mention of chemical warfare crept into Japanese school textbooks, the Ministry of Education swiftly took it out.
  • I asked him about the purpose of the museum. He said: “Before shouting ‘no more war,’ I want people to see what it was really like. To simply look at the past from the point of view of the victim is to encourage hatred.”
  • “Look,” he said, “when you fight another man, and hit him and kick him, he will hit and kick back. One side will win. How will this be remembered? Do we recall that we were kicked, or that we started the kicking ourselves? Without considering this question, we cannot have peace.”
  • The fact that Japanese had buried poison gas under Hiroshima did not lessen the horror of the A-bomb. But it put Peace Park, with all its shrines, in a more historical perspective. It took the past away from God and put it in the fallible hands of man.
  • What did he think of the Peace Museum in Hiroshima? “At the Hiroshima museum it is easy to feel victimized,” he said. “But we must realize that we were aggressors too. We were educated to fight for our country. We made toxic gas for our country. We lived to fight the war. To win the war was our only goal.”
  • Nanking, as the capital of the Nationalist government, was the greatest prize in the attempted conquest of China. Its fall was greeted in Japan with banner headlines and nationwide celebration. For six weeks Japanese Army officers allowed their men to run amok. The figures are imprecise, but tens of thousands, perhaps hundreds of thousands (the Chinese say 300,000) of Chinese soldiers and civilians, many of them refugees from other towns, were killed. And thousands of women between the ages of about nine and seventy-five were raped, mutilated, and often murdered.
  • Was it a deliberate policy to terrorize the Chinese into submission? The complicity of the officers suggests there was something to this. But it might also have been a kind of payoff to the Japanese troops for slogging through China in the freezing winter without decent pay or rations. Or was it largely a matter of a peasant army running out of control? Or just the inevitable consequence of war, as many Japanese maintain?
  • inevitable cruelty of war. An atrocity is a willful act of criminal brutality, an act that violates the law as well as any code of human decency. It isn’t that the Japanese lack such codes or are morally incapable of grasping the concept. But “atrocity,” like “human rights,” is part of a modern terminology which came from the West, along with “feminism,” say, or “war crimes.” To right-wing nationalists it has a leftist ring, something subversive, something almost anti-Japanese.
  • During the Tokyo War Crimes Tribunal, Nanking had the same resonance as Auschwitz had in Nuremberg. And being a symbol, the Nanking Massacre is as vulnerable to mythology and manipulation as Auschwitz and Hiroshima.
  • Mori’s attitude also raises doubts about Ruth Benedict’s distinction between Christian “guilt culture” and Confucian “shame culture.”
  • In her opinion, a “society that inculcates absolute standards of morality and relies on man’s developing a conscience is a guilt culture by definition …” But in “a culture where shame is a major sanction, people are chagrined about acts which we expect people to feel guilty about.” However, this “chagrin cannot be relieved, as guilt can be, by confession and atonement …”
  • memory was admitted at all, the Mitscherlichs wrote about Germans in the 1950s, “it was only in order to balance one’s own guilt against that of others. Many horrors had been unavoidable, it was claimed, because they had been dictated by crimes committed by the adversary.” This was precisely what many Japanese claimed, and still do claim. And it is why Mori insists on making his pupils view the past from the perspective of the aggressors.
  • Two young Japanese officers, Lieutenant N. and Lieutenant M., were on their way to Nanking and decided to test their swordsmanship: the first to cut off one hundred Chinese heads would be the winner. And thus they slashed their way through Chinese ranks, taking scalps in true samurai style. Lieutenant M. got 106, and Lieutenant N. bagged 105.
  • The story made a snappy headline in a major Tokyo newspaper: “Who Will Get There First! Two Lieutenants Already Claimed 80.” In the Nanking museum is a newspaper photograph of the two friends, glowing with youthful high spirits. Lieutenant N. boasted in the report that he had cut the necks off 56 men without even denting the blade of his ancestral sword.
  • I was told by a Japanese veteran who had fought in Nanking that such stories were commonly made up or at least exaggerated by Japanese reporters, who were ordered to entertain the home front with tales of heroism.
  • Honda Katsuichi, a famous Asahi Shimbun reporter, was told the story in Nanking. He wrote it up in a series of articles, later collected in a book entitled A Journey to China, published in 1981.
  • the whole thing developed into the Nankin Ronso, or Nanking Debate. In 1984, an anti-Honda book came out, by Tanaka Masaaki, entitled The Fabrication of the “Nanking Massacre.”
  • back in Japan, Lieutenant M. began to revise his story. Speaking at his old high school, he said that in fact he had beheaded only four or five men in actual combat. As for the rest … “After we occupied the city, I stood facing a ditch, and told the Chinese prisoners to step forward. Since Chinese soldiers are stupid, they shuffled over to the ditch, one by one, and I cleanly cut off their heads.”
  • The nationalist intellectuals are called goyo gakusha by their critics. It is a difficult term to translate, but the implied meaning is “official scholars,” who do the government’s bidding.
  • the debate on the Japanese war is conducted almost entirely outside Japanese universities, by journalists, amateur historians, political columnists, civil rights activists, and so forth. This means that the zanier theories of the likes of Tanaka…
  • The other reason was that modern history was not considered academically respectable. It was too fluid, too political, too controversial. Until 1955, there was not one modern historian on the staff of Tokyo University. History stopped around the middle of the nineteenth century. And even now, modern…
  • In any case, so the argument invariably ends, Hiroshima, having been planned in cold blood, was a far worse crime. “Unlike in Europe or China,” writes Tanaka, “you won’t find one instance of planned, systematic murder in the entire history of Japan.” This is because the Japanese…
  • One reason is that there are very few modern historians in Japan. Until the end of the war, it would have been dangerously subversive, even blasphemous, for a critical scholar to write about modern…
  • they have considerable influence on public opinion, as television commentators, lecturers, and contributors to popular magazines. Virtually none of them are professional historians.
  • Tanaka and others have pointed out that it is physically impossible for one man to cut off a hundred heads with one blade, and that for the same reason Japanese troops could never have…
  • Besides, wrote Tanaka, none of the Japanese newspapers reported any massacre at the time, so why did it suddenly come up…
  • He admits that a few innocent people got killed in the cross fire, but these deaths were incidental. Some soldiers were doubtless a bit rough, but…
  • even he defends an argument that all the apologists make too: “On the battlefield men face the ultimate extremes of human existence, life or death. Extreme conduct, although still ethically…
  • atrocities carried out far from the battlefield dangers and imperatives and according to a rational plan were acts of evil barbarism. The Auschwitz gas chambers of our ‘ally’ Germany and the atomic bombing of our…
  • The point that it was not systematic was made by leftist opponents of the official scholars too. The historian Ienaga Saburo, for example, wrote that the Nanking Massacre, whose scale and horror he does not deny, “may have been a reaction to the fierce Chinese resistance after the Shanghai fighting.” Ienaga’s…
  • The nationalist right takes the opposite view. To restore the true identity of Japan, the emperor must be reinstated as a religious head of state, and Article Nine must be revised to make Japan a legitimate military power again. For this reason, the Nanking Massacre, or any other example of extreme Japanese aggression, has to be ignored, softened, or denied.
  • the question remains whether the raping and killing of thousands of women, and the massacre of thousands, perhaps hundreds of thousands, of other unarmed people, in the course of six weeks, can still be called extreme conduct in the heat of battle. The question is pertinent, particularly when such extreme violence is justified by an ideology which teaches the aggressors that killing an inferior race is in accordance with the will of their divine emperor.
  • The politics behind the symbol are so divided and so deeply entrenched that it hinders a rational historical debate about what actually happened in 1937. The more one side insists on Japanese guilt, the more the other insists on denying it.
  • The Nanking Massacre, for leftists and many liberals too, is the main symbol of Japanese militarism, supported by the imperial (and imperialist) cult. Which is why it is a keystone of postwar pacifism. Article Nine of the constitution is necessary to avoid another Nanking Massacre.
  • The Japanese, he said, should see their history through their own eyes, for “if we rely on the information of aliens and alien countries, who use history for the sake of propaganda, then we are in danger of losing the sense of our own history.” Yet another variation of seeing history through the eyes of identity.
  • their emotions were often quite at odds with the idea of “shame culture” versus “guilt culture.” Even where the word for shame, hazukashii, was used, its meaning was impossible to distinguish from the Western notion of guilt.
  • wasn’t so bad in itself. But then they killed them. You see, rape was against military regulations, so we had to destroy the evidence. While the women were fucked, they were considered human, but when we killed them, they were just pigs. We felt no shame about it, no guilt. If we had, we couldn’t have done it.
  • “Whenever we would enter a village, the first thing we’d do was steal food, then we’d take the women and rape them, and finally we’d kill all the men, women, and children to make sure they couldn’t slip away and tell the Chinese troops where we were. Otherwise we wouldn’t have been able to sleep at night.”
  • Clearly, then, the Nanking Massacre had been the culmination of countless massacres on a smaller scale. But it had been mass murder without a genocidal ideology. It was barbaric, but to Azuma and his comrades, barbarism was part of war.
  • “Sexual desire is human,” he said. “Since I suffered from a venereal disease, I never actually did it with Chinese women. But I did peep at their private parts. We’d always order them to drop their trousers. They never wore any underwear, you know. But the others did it with any woman that crossed our path.
  • He did have friends, however, who took part in the killings. One of them, Masuda Rokusuke, killed five hundred men by the Yangtze River with his machine gun. Azuma visited his friend in the hospital just before he died in the late 1980s. Masuda was worried about going to hell. Azuma tried to reassure him that he was only following orders. But Masuda remained convinced that he was going to hell.
  • “One of the worst moments I can remember was the killing of an old man and his grandson. The child was bayoneted and the grandfather started to suck the boy’s blood, as though to conserve his grandson’s life a bit longer. We watched a while and then killed both. Again, I felt no guilt, but I was bothered by this kind of thing. I felt confused. So I decided to keep a diary. I thought it might help me think straight.”
  • What about his old comrades? I asked. How did they discuss the war? “Oh,” said Azuma, “we wouldn’t talk about it much. When we did, it was to justify it. The Chinese resisted us, so we had to do what we did, and so on. None of us felt any remorse. And I include myself.”
  • got more and more agitated. “They turned the emperor into a living god, a false idol, like the Ayatollah in Iran or like Kim II Sung. Because we believed in the divine emperor, we were prepared to do anything, anything at all, kill, rape, anything. But I know he fucked his wife every night, just like we do …” He paused and lowered his voice. “But you know we cannot say this in Japan, even today. It is impossible in this country to tell the truth.”
  • My first instinct was to applaud West German education. Things had come a long way since 1968. There had been no school classes at Nuremberg, or even at the Auschwitz trial in Frankfurt from 1963 till 1965. Good for the teacher, I thought. Let them hear what was done. But I began to have doubts.
  • Just as belief belongs in church, surely history education belongs in school. When the court of law is used for history lessons, then the risk of show trials cannot be far off. It may be that show trials can be good politics—though I have my doubts about this too. But good politics don’t necessarily serve the truth.
  • There is a story about the young Richard when he was in Nuremberg at the time of the war crimes trials. He is said to have turned to a friend and to have remarked, in his best Wehrmacht officer style, that they should storm the court and release the prisoners. The friend, rather astonished, asked why on earth they should do such a thing. “So that we can try them ourselves” was Weiszäcker’s alleged response.
  • There was also concern that international law might not apply to many of the alleged crimes. If revenge was the point, why drag the law into it? Why not take a political decision to punish? This was what Becker, in his office, called the Italian solution: “You kill as many people as you can in the first six weeks, and then you forget about it: not very legal, but for the purposes of purification, well …”
  • Becker was not against holding trials as such. But he believed that existing German laws should have been applied, instead of retroactive laws about crimes against peace (preparing, planning, or waging an aggressive war).
  • It was to avoid a travesty of the legal process that the British had been in favor of simply executing the Nazi leaders without a trial. The British were afraid that a long trial might change public opinion. The trial, in the words of one British diplomat, might be seen as a “put-up job.”
  • The question is how to achieve justice without distorting the law, and how to stage a trial by victors over the vanquished without distorting history. A possibility would have been to make victors’ justice explicit, by letting military courts try the former enemies.
  • This would have avoided much hypocrisy and done less damage to the due process of law in civilian life. But if the intention was to teach Germans a history lesson, a military court would have run into the same problems as a civilian one.
  • Due process or revenge. This problem had preoccupied the ancient Greek tragedians. To break the cycle of vendetta, Orestes had to be tried by the Athens court for the murder of his mother. Without a formal trial, the vengeful Furies would continue to haunt the living.
  • The aspect of revenge might have been avoided had the trial been held by German judges. There was a precedent for this, but it was not a happy one. German courts had been allowed to try alleged war criminals after World War I. Despite strong evidence against them, virtually all were acquitted, and the foreign delegates were abused by local mobs. Besides, Wetzka was right: German judges had collaborated with the Nazi regime; they could hardly be expected to be impartial. So it was left to the victors to see that justice was done.
  • When the American chief prosecutor in Nuremberg, Robert H. Jackson, was asked by the British judge, Lord Justice Lawrence, what he thought the purpose of the trials should be, Jackson answered that they were to prove to the world that the German conduct of the war had been unjustified and illegal, and to demonstrate to the German people that this conduct deserved severe punishment and to prepare them for
  • What becomes clear from this kind of language is that law, politics, and religion became confused: Nuremberg became a morality play, in which Göring, Kaltenbrunner, Keitel, and the others were cast in the leading roles. It was a play that claimed to deliver justice, truth, and the defeat of evil.
  • The Nuremberg trials were to be a history lesson, then, as well as a symbolic punishment of the German people—a moral history lesson cloaked in all the ceremonial trappings of due legal process. They were the closest that man, or at least the men belonging to the victorious powers, could come to dispensing divine justice. This was certainly the way some German writers felt about it. Some welcomed it
  • We now have this law on our books, the prosecutor said: “It will be used against the German aggressor this time. But the four powers, who are conducting this trial in the name of twenty-three nations, know this law and declare: Tomorrow we shall be judged before history by the same yardstick by which we judge these defendants today.”
  • “We had seen through the amorality of the Nazis, and wanted to rid ourselves of it. It was from the moral seriousness of the American prosecution that we wished to learn sensible political thinking. “And we did learn. “And we allowed ourselves to apply this thinking to the present time. For example, we will use it now to take quite literally the morality of those American prosecutors. Oradour and Lidice—today they are cities in South Vietnam” (Italics in the original text.)
  • The play ends with a statement by the American prosecutor on crimes against peace
  • (It was decided in 1979, after the shock of the Holocaust TV series, to abolish the statute of limitations for crimes against humanity.)
  • after Nuremberg, most Germans were tired of war crimes. And until the mid-1950s German courts were permitted to deal only with crimes committed by Germans against other Germans. It took the bracing example of the Eichmann trial in Jerusalem to jolt German complacency—that, and the fact that crimes committed before 1946 would no longer be subject to prosecution after 1965.
  • Trying the vanquished for conventional war crimes was never convincing, since the victors could be accused of the same. Tu quoque could be invoked, in private if not in the Nuremberg court, when memories of Dresden and Soviet atrocities were still fresh. But Auschwitz had no equivalent. That was part of another war, or, better, it was not really a war at all; it was mass murder pure and simple, not for reasons of strategy or tactics, but of ideology alone.
  • Whether you are a conservative who wants Germany to be a “normal” nation or a liberal/leftist engaging in the “labor of mourning,” the key event of World War II is Auschwitz, not the Blitzkrieg, not Dresden, not even the war on the eastern front. This was the one history lesson of Nuremberg that stuck. As Hellmut Becker said, despite his skepticism about Nuremberg: “It was most important that the German population realized that crimes against humanity had taken place and that during the trials it became clear how they had taken place.”
  • In his famous essay on German guilt, Die Schuldfrage (The Question of German Guilt), written in 1946, Karl Jaspers distinguished four categories of guilt: criminal guilt, for breaking the law; political guilt, for being part of a criminal political system; moral guilt, for personal acts of criminal behavior; and metaphysical guilt, for failing in one’s responsibility to maintain the standards of civilized humanity. Obviously these categories overlap.
  • The great advantage, in his view, of a war crimes trial was its limitation. By allowing the accused to defend themselves with arguments, by laying down the rules of due process, the victors limited their own powers.
  • In any event, the trial distanced the German people even further from their former leaders. It was a comfortable distance, and few people had any desire to bridge it. This might be why the Nazi leaders are hardly ever featured in German plays, films, or novels.
  • And: “For us Germans this trial has the advantage that it distinguishes between the particular crimes of the leaders and that it does not condemn the Germans collectively.”
  • Serious conservative intellectuals, such as Hermann Lübbe, argued that too many accusations would have blocked West Germany’s way to becoming a stable, prosperous society. Not that Lübbe was an apologist for the Third Reich. Far from it: the legitimacy of the Federal Republic, in his opinion, lay in its complete rejection of the Nazi state.
  • their reaction was often one of indignation. “Why me?” they would say. “I just did my duty. I just followed orders like every decent German. Why must I be punished?”
  • “that these criminals were so like all of us at any point between 1918 and 1945 that we were interchangeable, and that particular circumstances caused them to take a different course, which resulted in this trial, these matters could not be properly discussed in the courtroom.” The terrible acts of individuals are lifted from their historical context. History is reduced to criminal pathology and legal argument.
  • they will not do as history lessons, nor do they bring us closer to that elusive thing that Walser seeks, a German identity.
  • The GDR had its own ways of using courts of law to deal with the Nazi past. They were in many respects the opposite of West German ways. The targets tended to be the very people that West German justice had ignored.
  • Thorough purges took place in the judiciary, the bureaucracy, and industry. About 200,000 people—four-fifths of the Nazi judges and prosecutors—lost their jobs. War crimes trials were held too; until 1947 by the Soviets, after that in German courts.
  • There were two more before 1957, and none after that. All in all, about 30,000 people had been tried and 500 executed. In the Federal Republic the number was about 91,000, and none were executed, as the death penalty was abolished by the 1949 constitution.
  • East German methods were both ruthless and expedient, and the official conclusion to the process was that the GDR no longer had to bear the burden of guilt. As state propaganda ceaselessly pointed out, the guilty were all in the West. There the fascists still sat as judges and ran the industries that produced the economic boom, the Wirtschaftswunder.
  • society. Although some of his critics, mostly on the old left, in both former Germanys, called him a grand inquisitor, few doubted the pastor’s good intentions. His arguments for trials were moral, judicial, and historical. He set out his views in a book entitled The Stasi Documents. Echoes of an earlier past rang through almost every page. “We can
  • Germany of the guilty, the people who felt betroffen by their own “inability to mourn,” the nation that staged the Auschwitz and Majdanek trials, that Germany was now said to stand in judgment over the other Germany—the Germany of the old antifascists, the Germany that had suffered under two dictatorships, the Germany of uniformed marches, goose-stepping drills, and a secret police network, vast beyond even the Gestapo’s dreams.
  • It is almost a form of subversion to defend a person who stands accused in court. So the idea of holding political and military leaders legally accountable for their actions was even stranger in Japan than it was in Germany. And yet, the shadows thrown by the Tokyo trial have been longer and darker in Japan than those of the Nuremberg trial in Germany.
  • never was—unlike, say, the railway station or the government ministry—a central institution of the modern Japanese state. The law was not a means to protect the people from arbitrary rule; it was, rather, a way for the state to exercise more control over the people. Even today, there are relatively few lawyers in Japan.
  • Japanese school textbooks are the product of so many compromises that they hardly reflect any opinion at all. As with all controversial matters in Japan, the more painful, the less said. In a standard history textbook for middle school students, published in the 1980s, mention of the Tokyo trial takes up less than half a page. All it says is that the trial…
  • As long as the British and the Americans continued to be oppressors in Asia, wrote a revisionist historian named Hasegawa Michiko, who was born in 1945, “confrontation with Japan was inevitable. We did not fight for Japan alone. Our aim was to fight a Greater East Asia War. For this reason the war between Japan and China and Japan’s oppression of…
  • West German textbooks describe the Nuremberg trial in far more detail. And they make a clear distinction between the retroactive law on crimes against peace and the…
  • Nationalist revisionists talk about “the Tokyo Trial View of History,” as though the conclusions of the tribunal had been nothing but rabid anti-Japanese propaganda. The tribunal has been called a lynch mob, and Japanese leftists are blamed for undermining the morale of generations of Japanese by passing on the Tokyo Trial View of History in school textbooks and liberal publications. The Tokyo Trial…
  • When Hellmut Becker said that few Germans wished to criticize the procedures of the Nuremberg trial because the criminality of the defendants was so plain to see, he was talking about crimes against humanity—more precisely, about the Holocaust. And it was…
  • The knowledge compiled by the doctors of Unit 731—of freezing experiments, injection of deadly diseases, vivisections, among other things—was considered so valuable by the Americans in 1945 that the doctors…
  • those aspects of the war that were most revolting and furthest removed from actual combat, such as the medical experiments on human guinea pigs (known as “logs”) carried out by Unit 731 in…
  • There never were any Japanese war crimes trials, nor is there a Japanese Ludwigsburg. This is partly because there was no exact equivalent of the Holocaust. Even though the behavior of Japanese troops was often barbarous, and the psychological consequences of State Shinto and emperor worship were frequently as hysterical as Nazism, Japanese atrocities were part of a…
  • This difference between (West) German and Japanese textbooks is not just a matter of detail; it shows a gap in perception. To the Japanese, crimes against humanity are not associated with an equivalent to the…
  • on what grounds would Japanese courts have prosecuted their own former leaders? Hata’s answer: “For starting a war which they knew they would lose.” Hata used the example of General Galtieri and his colleagues in Argentina after losing the Falklands War. In short, they would have been tried for losing the war, and the intense suffering they inflicted on their own people. This is as though German courts in 1918 had put General Hindenburg or General Ludendorff on trial.
  • it shows yet again the fundamental difference between the Japanese war, in memory and, I should say, in fact, and the German experience. The Germans fought a war too, but the one for which they tried their own people, the Bogers and the Schwammbergers, was a war they could not lose, unless defeat meant that some of the enemies survived.
  • Just as German leftists did in the case of Nuremberg, Kobayashi used the trial to turn the tables against the judges. But not necessarily to mitigate Japanese guilt. Rather, it was his intention to show how the victors had betrayed the pacifism they themselves had imposed on Japan.
  • the Japanese left has a different view of the Tokyo trial than the revisionist right. It is comparable to the way the German left looks upon Nuremberg. This was perfectly, if somewhat long-windedly, expressed in Kobayashi Masaki’s documentary film Tokyo Trial, released in 1983. Kobayashi is anything but an apologist for the Japanese war. His most famous film, The Human Condition, released in 1959, took a highly critical view of the war.
  • Yoshimoto’s memory was both fair and devastating, for it pointed straight at the reason for the trial’s failure. The rigging of a political trial—the “absurd ritual”—undermined the value of that European idea of law.
  • Yoshimoto went on to say something no revisionist would ever mention: “I also remember my fresh sense of wonder at this first encounter with the European idea of law, which was so different from the summary justice in our Asiatic courts. Instead of getting your head chopped off without a proper trial, the accused were able to defend themselves, and the careful judgment appeared to follow a public procedure.”
  • Yoshimoto Takaaki, philosopher of the 1960s New Left. Yet he wrote in 1986 that “from our point of view as contemporaries and witnesses, the trial was partly plotted from the very start. It was an absurd ritual before slaughtering the sacrificial lamb.”
  • This, from all accounts, was the way it looked to most Japanese, even if they had little sympathy for most of the “lambs.” In 1948, after three years of American occupation censorship and boosterism, people listened to the radio broadcast of the verdicts with a sad but fatalist shrug: this is what you can expect when you lose the war.
  • Some of the information even surprised the defendants. General Itagaki Seishiro, a particularly ruthless figure, who was in command of prison camps in Southeast Asia and whose troops had massacred countless Chinese civilians, wrote in his diary: “I am learning of matters I had not known and recalling things I had forgotten.”
  • hindsight, one can only conclude that instead of helping the Japanese to understand and accept their past, the trial left them with an attitude of cynicism and resentment.
  • After it was over, the Nippon Times pointed out the flaws of the trial, but added that “the Japanese people must ponder over why it is that there has been such a discrepancy between what they thought and what the rest of the world accepted almost as common knowledge. This is at the root of the tragedy which Japan brought upon herself.”
  • Political trials produce politicized histories. This is what the revisionists mean when they talk about the Tokyo Trial View of History. And they are right, even if their own conclusions are not.
  • Frederick Mignone, one of the prosecutors, said a trifle histrionically that “in Japan and in the Orient in general, the trial is one of the most important phases of the occupation. It has received wide coverage in the Japanese press and revealed for the first time to millions of Japanese the scheming, duplicity, and insatiable desire for power of her entrenched militaristic leaders, writing a much-needed history of events which otherwise would not have been written.” It was indeed much-needed, since so little was known.
  • The president of the Tokyo tribunal, Sir William Webb, thought “the crimes of the German accused were far more heinous, varied and extensive than those of the Japanese accused.” Put in another way, nearly all the defendants at Nuremberg, convicted of crimes against peace, were also found guilty of crimes against humanity. But half the Japanese defendants received life sentences for political crimes only.
  • the question of responsibility is always a tricky affair in Japan, where formal responsibility is easier to identify than actual guilt. Not only were there many men, such as the hero of Kinoshita’s play, who took the blame for what their superiors had done—a common practice in Japan, in criminal gangs as well as in politics or business corporations—but the men at the top were often not at all in control of their unscrupulous subordinates.
  • “These men were not the hoodlums who were the powerful part of the group which stood before the tribunal at Nuremberg, dregs of a criminal environment, thoroughly schooled in the ways of crime and knowing no other methods but those of crime. These men were supposed to be the elite of the nation, the honest and trusted leaders to whom the fate of the nation had been confidently entrusted
  • many people were wrongly accused of the wrong things for the wrong reasons. This is why there was such sympathy in Japan for the men branded by foreigners as war criminals, particularly the so-called Class B and Class C criminals, the men who followed orders, or gave them at a lower level: field commanders, camp guards, and so on.
  • “The Japanese people are of the opinion that the actual goal of the war crimes tribunals was never realized, since the judgments were reached by the victors alone and had the character of revenge. The [Japanese] war criminal is not conscious of having committed a crime, for he regards his deeds as acts of war, committed out of patriotism.”
  • Yamashita Tomoyuki. Terrible atrocities were committed under his command in the Philippines. The sacking of Manila in 1945 was about as brutal as the Nanking Massacre. So to depict him in the movie as a peaceful gentleman, while portraying the American prosecutor in Manila as one of the main villains, might seem an odd way to view the past.
  • The Shrine ranks highest. It is the supreme symbol of authority, shouldered (like a shrine on festival days) by the Officials.
  • The political theorist Maruyama Masao called the prewar Japanese government a “system of irresponsibilities.” He identified three types of political personalities: the portable Shrine, the Official, and the Outlaw.
  • those who carry it, the Officials, are the ones with actual power. But the Officials—bureaucrats, politicians, admirals and generals—are often manipulated by the lowest-ranking Outlaws, the military mavericks, the hotheaded officers in the field, the mad nationalists, and other agents of violence.
  • But it was not entirely wrong, for the trial was rigged. Yamashita had no doubt been a tough soldier, but in this case he had been so far removed from the troops who ran amok in Manila that he could hardly have known what was going on. Yet the American prosecutor openly talked about his desire to hang “Japs.”
  • When the system spins out of control, as it did during the 1930s, events are forced by violent Outlaws, reacted to by nervous Officials, and justified by the sacred status of the Shrines.
  • Here we come to the nub of the problem, which the Tokyo trial refused to deal with, the role of the Shrine in whose name every single war crime was committed, Emperor Hirohito,
  • The historian Ienaga Saburo tells a story about a Japanese schoolchild in the 1930s who was squeamish about having to dissect a live frog. The teacher rapped him hard on the head with his knuckles and said: “Why are you crying about one lousy frog? When you grow up you’ll have to kill a hundred, two hundred Chinks.”
  • the lethal consequences of the emperor-worshipping system of irresponsibilities did emerge during the Tokyo trial. The savagery of Japanese troops was legitimized, if not driven, by an ideology that did not include a Final Solution but was as racialist as Hitler’s National Socialism. The Japanese were the Asian Herrenvolk, descended from the gods.
  • A veteran of the war in China said in a television interview that he was able to kill Chinese without qualms only because he didn’t regard them as human.
  • For to keep the emperor in place (he could at least have been made to resign), Hirohito’s past had to be freed from any blemish; the symbol had to be, so to speak, cleansed from what had been done in its name.
  • The same was true of the Japanese imperial institution, no matter who sat on the throne, a ruthless war criminal or a gentle marine biologist.
  • the chaplain at Sugamo prison, questioned Japanese camp commandants about their reasons for mistreating POWs. This is how he summed up their answers: “They had a belief that any enemy of the emperor could not be right, so the more brutally they treated their prisoners, the more loyal to their emperor they were being.”
  • The Mitscherlichs described Hitler as “an object on which Germans depended, to which they transferred responsibility, and he was thus an internal object. As such, he represented and revived the ideas of omnipotence that we all cherish about ourselves from infancy.
  • The fear after 1945 was that without the emperor Japan would be impossible to govern. In fact, MacArthur behaved like a traditional Japanese strongman (and was admired for doing so by many Japanese), using the imperial symbol to enhance his own power. As a result, he hurt the chances of a working Japanese democracy and seriously distorted history.
  • Aristides George Lazarus, the defense counsel of one of the generals on trial, was asked to arrange that “the military defendants, and their witnesses, would go out of their way during their testimony to include the fact that Hirohito was only a benign presence when military actions or programs were discussed at meetings that, by protocol, he had to attend.” No doubt the other counsel were given similar instructions. Only once during the trial
tsainten

China travel: Americans and other Westerners are increasingly scared of traveling there... - 0 views

shared by tsainten on 12 Mar 21 - No Cached
  • More than a dozen academics, NGO workers and media professionals CNN spoke to, who in pre-Covid times regularly traveled to China, said they were unwilling to do this once the pandemic restrictions lifted, over fears for their personal safety.
  • As President Xi breeds a culture of nationalism and forges increasingly hostile relations with Western governments, some fear that if a diplomatic spat between their government and Beijing occurred while they were in China they could become a target.
  • the detention of two Canadians in China in December 2018 as a turning point in their thinking. Michael Kovrig, an NGO worker and former diplomat, and Michael Spavor, who organized trips to North Korea, including for NBA player Dennis Rodman, were detained just after Huawei executive Meng Wanzhou was arrested in Vancouver on charges filed in the United States.
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  • Gordon Matthews, a professor of anthropology living in Hong Kong, says some of his colleagues at the Chinese University of Hong Kong who have devoted their lives to China are exploring pursuing new lines of academic inquiry to avoid visiting the mainland.
  • 'What are the things I have been doing that may have contributed to my getting detained?' It's also a question of, 'What is my nationality? What have the politicians from my country have been saying?'" says Nee.
  • "China has always protected the safety and legitimate rights and interests of foreigners in China in accordance with the law,"
  • In June, a business advisory council to the US State Department issued a report titled "Hostage Diplomacy in China," seen by CNN, which cited the two Canadians' cases as a primary reason why firms should be more careful when sending employees to China.
  • O'Halloran's exit ban was finally lifted in January. But to complete what Member of the European Parliament for Dublin, Barry Andrews, has called his "Kafkaesque nightmare," when O'Halloran went to the airport, hoping to get home for his son's 14th birthday, he was stopped again. He remains in China.
  • n 2020, China became the world's largest recipient of foreign direct investment, with flows into the country rising 4% to $163 billion.
  • he wasn't concerned about getting into the country from a political standpoint. In fact, she said her community is itching to go for research and investing purposes, once the pandemic permits travel there again. "Fund flow is still positive and strong into China," she said. "So if you're investing, it's typical to take quarterly trips."
  • "When I'm in China, I don't go out. I don't fraternize, I don't go out to bars," he says. "You know, there's too much to lose. So my life in China is very small and I want to keep it that way. Because, you know, I've heard horror stories.
  • criminalizes secession, subversion, terrorism, and collusion with foreign powers.
  • He recalls one Buddhist colleague who had started contributing to a school in Tibet, a restive region of China with an exiled government agitating for its autonomy. He says his company took the colleague aside to ask her to refrain from donating, and to keep a low profile on Tibetan matters, to avoid causing the firm problems when she represented them in the mainland.
  • "A lot of the new advice we are getting, as graduate students, is to do a project that does not require you to necessarily do fieldwork in China,
  • With fewer academics willing to travel to China, and those who do make it after the coronavirus pandemic encountering a more closed nation, the result could be fewer Western minds reporting on and studying China firsthand at a time when, arguably, the world has never had a greater need to understand the country.
Javier E

The GOP's 'Critical Race Theory' Fixation, Explained - The Atlantic - 0 views

  • Keith Ammon, a Republican member of the New Hampshire House of Representatives, introduced a bill that would bar schools as well as organizations that have entered into a contract or subcontract with the state from endorsing “divisive concepts.” Specifically, the measure would forbid “race or sex scapegoating,” questioning the value of meritocracy, and suggesting that New Hampshire—or the United States—is “fundamentally racist.”
  • “The vagueness of the language is really the point,” Leah Cohen, an organizer with Granite State Progress, a liberal nonprofit based in Concord, told me. “With this really broad brushstroke, we anticipate that that will be used more to censor conversations about race and equity.”
  • Most legal scholars say that these bills impinge on the right to free speech and will likely be dismissed in court.
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  • This does not appear to concern the bills’ sponsors, though. The larger purpose, it seems, is to rally the Republican base—to push back against the recent reexaminations of the role that slavery and segregation have played in American history and the attempts to redress those historical offenses.
  • the Republicans’ bogeyman is an idea that has until now mostly lived in academia: critical race theory.
  • he theory’s proponents argue that the nation’s sordid history of slavery, segregation, and discrimination is embedded in our laws, and continues to play a central role in preventing Black Americans and other marginalized groups from living lives untouched by racism.
  • in 2020, after Derek Chauvin was captured on video kneeling on George Floyd’s neck for more than nine minutes, and the United States became awash in anti-racist reading lists—some of which included books and articles that discussed critical race theory—Fox suddenly took a great interest in the idea. It became the latest in a long line of racialized topics (affirmative action perhaps being the most prominent) that the network has jumped on
  • Others, perhaps most prominently Randall Kennedy, who joined the Harvard Law faculty a few years after Bell left, questioned how widely the theory could be applied. In a paper titled “Racial Critiques of Legal Academia,” Kennedy argued that white racism was not the only reason so few “minority scholars” were members of law-school faculties. Conservative scholars argued that critical race theory is reductive—that it treats race as the only factor in social identity.
  • As with other academic frameworks before it, the nuances of critical race theory—and the debate around it—were obscured when it escaped the ivory tower.
  • The theory soon stood in for anything resembling an examination of America’s history with race. Conservatives would boil it down further: Critical race theory taught Americans to hate America.
  • oday, across the country, school curricula and workplace trainings include materials that defenders and opponents alike insist are inspired by critical race theory but that academic critical race theorists do not characterize as such.  
  • For some, the theory was a revelatory way to understand inequality.
  • Since June 5, 2020, the phrase has been invoked during 150 broadcasts.
  • Rufo employed the term for the first time in an article. “Critical race theory—the academic discourse centered on the concepts of ‘whiteness,’ ‘white fragility,’ and ‘white privilege’—is spreading rapidly through the federal government,” he wrote.
  • In early September, Tucker Carlson invited him on his Fox News show during which Rufo warned viewers that critical race theory had pervaded every institution of the federal government and was being “weaponized” against Americans.
  • Within three weeks, Trump had signed an executive order banning the use of critical race theory by federal departments and contractors in diversity training
  • Trump’s executive order was immediately challenged in court. Nonprofit organizations that provide these training sessions argued that the order violated their free-speech rights and hampered their ability to conduct their business. In December, a federal judge agreed; President Joe Biden rescinded the order the day he took office
  • Although free-speech advocates are confident that bills like Ammon’s will not survive challenges in court, they believe the real point is to scare off companies, schools, and government agencies from discussing systemic racism
  • Conservatives are not the only critics of diversity training. For years, some progressives, including critical race theorists, have questioned its value: Is it performative? Is it the most effective way to move toward equity or is it simply an effective way of restating the obvious and stalling meaningful action?
  • For Republicans, the end goal of all these bills is clear: initiating another battle in the culture wars and holding on to some threadbare mythology of the nation that has been challenged in recent years
  • a strong majority of Americans, 78 percent, either had not heard of critical race theory or were unsure whether they had.
  • “Senator Tim Scott denounces critical race theory in his response to Biden’s speech tonight,” he tweeted. “We have turned critical race theory into a national issue and conservative political leaders are starting to fight.”
Javier E

How Index Funds May Hurt the Economy - The Atlantic - 0 views

  • Thanks to their ultralow fees and stellar long-term performance, these investment vehicles have soaked up more and more money since being developed by Vanguard’s Jack Bogle in the 1970s
  • as of 2016, investors worldwide were pulling more than $300 billion a year out of actively managed funds and pushing more than $500 billion a year into index funds. Some $11 trillion is now invested in index funds, up from $2 trillion a decade ago. And as of 2019, more money is invested in passive funds than in active funds in the United States.
  • Indexing has also gone small, very small. Although many financial institutions offer index funds to their clients, the Big Three control 80 or 90 percent of the market. The Harvard Law professor John Coates has argued that in the near future, just 12 management professionals—meaning a dozen people, not a dozen management committees or firms, mind you—will likely have “practical power over the majority of U.S. public companies.”
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  • Indexing has gone big, very big. For nine in 10 companies on the S&P 500, their largest single shareholder is one of the Big Three. For many, the big indexers control 20 percent or more of their shares. Index funds now control 20 to 30 percent of the American equities market, if not more.
  • The problem is that the public markets have been cornered by a group of investment managers small enough to fit at a lunch counter, dedicated to quiescence and inertia.
  • Passively managed investment options do not just outperform actively managed ones in terms of both better returns and lower fees. They eat their lunch.
  • Let’s imagine that a decade ago you invested $100 in an index fund charging a 0.04 percent fee and $100 in a traditional mutual fund charging a 1.5 percent fee. Let’s also imagine that the index fund tracked the S&P 500, and that the mutual fund ended up returning what the S&P 500 returned. Your passively invested $100 would have turned into $356.66 in 10 years. Your traditionally invested $100 would have turned into $313.37.
  • Actively managed investment options could make up for their higher fees with higher returns. And some do, some of the time. Yet scores of industry and academic studies stretching over decades show that trying to beat the market tends to result in lower returns than just buying the market. Only a quarter of actively managed mutual funds exceeded the returns of their passively managed cousins in the decade leading up to 2019,
  • What might be good for retail investors might not be good for the financial markets, public companies, or the American economy writ large, and the passive revolution’s scope has raised all sorts of hand-wringing and red-flagging. Analysts at Bernstein have called passive investing “worse than Marxism.” The investor Michael Burry, of The Big Short fame, has called it a “bubble,” and a co-head of Goldman Sachs’s investment-management division has warned about froth too. Shortly before his death in 2019, Bogle himself warned that index funds’ dominance might not “serve the national interest.”
  • One primary concern comes from the analysts at Bernstein: “A supposedly capitalist economy where the only investment is passive is worse than either a centrally planned economy or an economy with active, market-led capital management.”
  • Active managers direct investment dollars to companies on the basis of those companies’ research-and-development prospects, human capital, regulatory outlook, and so on. They take new information and price it into a company’s stock when buying and selling shares.
  • Passive investors, by contrast, ignore annual reports and market rumors. They do nothing with trading-floor gossip. They make no attempt to research what to invest in and what to skip. Whether holding international or domestic assets, holding stocks or bonds, or using a mutual-fund structure or an ETF structure, they just mirror the market. Big U.S.-stock index funds buy big U.S. stocks just because they’re big U.S. stocks.
  • At least in a Soviet-type centrally planned economy, apparatchiks would be making some attempt to allocate resources efficiently.
  • Passive management is merely a giant phenomenon, not an all-encompassing one. Hundreds of actively managed mutual funds are still out there, as are legions of day traders, hedge funds, and private offices buying and selling and buying and selling. Stock prices still move around, sometimes dramatically, on the basis of new data and new ideas.
  • Still, passive investing may well be degrading the informational content of the markets, messing up price signals and making business decisions harder as a result.
  • When one of these commodities ends up on an index, the firms that use that commodity in their business see a 6 percent increase in costs and a 40 percent decrease in operating profits, relative to firms without exposure to the commodity, the academics found
  • Their theory is that ETF trading shifts prices in subtle ways, making it harder for businesses to know when to buy their gold and copper. Corporate executives “are being influenced by what happens in the futures market, and what happens in the futures market is being influenced by ETF trading,”
  • More broadly, the Bernstein analysts, among others, worry that index-linked investing is increasing correlation, whereby the prices of stocks, bonds, and other assets move up or down or sideways together.
  • the price fluctuations of a newly indexed stock “magically and quickly” change. A firm’s shares begin to move “more closely with its 499 new neighbors and less closely with the rest of the market. It is as if it has joined a new school of fish.”
  • A far bigger concern is that the rise of the indexers might be making American firms less competitive, through “common ownership,” in which the mega-asset managers control large stakes in multiple competitors in the same industry. The passive firms control big chunks of the airlines American, Delta, JetBlue, Southwest, and United, for instance
  • The rise of common ownership might be perverting corporate behavior in weird ways, academics argue. Think about the incentives like this: Let’s imagine that you are a major shareholder in a public widget company. We’d expect you to desire—insist, even—that the company fight for market share and profits. But now imagine that you are a major shareholder in all the important widget companies. You would no longer really care which one succeeded, particularly not if one company doing better meant another company doing worse. You’d just care about the widget sector’s corporate profits, which would go up if the widget companies quit competing with one another and started raising prices to pad their bottom line.
  • one major paper showed that common ownership of airline stocks had the effect of raising ticket prices by 3 to 7 percent.
  • A separate study showed that consumers are paying higher prices for prescription medicines because generic-drug makers have less incentive to compete with the companies making name-brand drugs.
  • Yet another study showed that common ownership is leading retail banks to charge higher prices.
  • Across firms, executive compensation seems to be more closely linked to a company’s performance when its shareholders are not invested in the company’s rivals, the study found. In other words, firms stop paying managers for performance when owned by the same people who own their rivals.
  • The market clout of the indexers raises other questions too. The actual owners of the stocks—not the index-fund managers but the people putting money into index funds—have little say over the companies they own. Vanguard, Fidelity, and State Street, not Mom and Dad, vote in shareholder elections
  • In fact, the Big Three cast roughly 25 percent of the votes in S&P 500 companies.
  • In an interview with The Wall Street Journal, the chief executive officer of State Street said he thought it was “almost inevitable, when you see this kind of concentration, that it probably will make sense to do something about it.”
  • But figuring out what the appropriate restrictions are depends on determining just what the problem with the indexers is—are they distorting price signals, raising the cost of consumer goods, posing financial systemic risk, or do they just have the market cornered? Then, what to do about it? Common ownership is not a problem the government is used to handling.
  • , thanks to the passive revolution, a broad variety and huge number of firms might have less incentive to compete. The effect on the real economy might look a lot like that of rising corporate concentration. And the two phenomena might be catalyzing one another, as index investing increases the number of mergers and makes them more lucrative.
  • In recent decades, the whole economy has gone on autopilot. Index-fund investment is hyperconcentrated. So is online retail. So are pharmaceuticals. So is broadband. Name an industry, and it is likely dominated by a handful of giant players. That has led to all sorts of deleterious downstream effects: suppressing workers’ wages, raising consumer prices, stifling innovation, stoking inequality, and suffocating business creation
  • The problem is not just the indexers. It is the public markets they reflect, where more chaos, more speculation, more risk, more innovation, and more competition are desperately needed.
Javier E

How Do You Know When Society Is About to Fall Apart? - The New York Times - 0 views

  • Tainter seemed calm. He walked me through the arguments of the book that made his reputation, “The Collapse of Complex Societies,” which has for years been the seminal text in the study of societal collapse, an academic subdiscipline that arguably was born with its publication in 1988
  • It is only a mild overstatement to suggest that before Tainter, collapse was simply not a thing.
  • His own research has moved on; these days, he focuses on “sustainability.”
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  • He writes with disarming composure about the factors that have led to the disintegration of empires and the abandonment of cities and about the mechanism that, in his view, makes it nearly certain that all states that rise will one day fall
  • societal collapse and its associated terms — “fragility” and “resilience,” “risk” and “sustainability” — have become the objects of extensive scholarly inquiry and infrastructure.
  • Princeton has a research program in Global Systemic Risk, Cambridge a Center for the Study of Existential Risk
  • even Tainter, for all his caution and reserve, was willing to allow that contemporary society has built-in vulnerabilities that could allow things to go very badly indeed — probably not right now, maybe not for a few decades still, but possibly sooner. In fact, he worried, it could begin before the year was over.
  • Plato, in “The Republic,” compared cities to animals and plants, subject to growth and senescence like any living thing. The metaphor would hold: In the early 20th century, the German historian Oswald Spengler proposed that all cultures have souls, vital essences that begin falling into decay the moment they adopt the trappings of civilization.
  • that theory, which became the heart of “The Collapse of Complex Societies.” Tainter’s argument rests on two proposals. The first is that human societies develop complexity, i.e. specialized roles and the institutional structures that coordinate them, in order to solve problems
  • All history since then has been “characterized by a seemingly inexorable trend toward higher levels of complexity, specialization and sociopolitical control.”
  • Something more than the threat of violence would be necessary to hold them together, a delicate balance of symbolic and material benefits that Tainter calls “legitimacy,” the maintenance of which would itself require ever more complex structures, which would become ever less flexible, and more vulnerable, the more they piled up.
  • Eventually, societies we would recognize as similar to our own would emerge, “large, heterogeneous, internally differentiated, class structured, controlled societies in which the resources that sustain life are not equally available to all.”
  • Social complexity, he argues, is inevitably subject to diminishing marginal returns. It costs more and more, in other words, while producing smaller and smaller profits.
  • Take Rome, which, in Tainter's telling, was able to win significant wealth by sacking its neighbors but was thereafter required to maintain an ever larger and more expensive military just to keep the imperial machine from stalling — until it couldn’t anymore.
  • This is how it goes. As the benefits of ever-increasing complexity — the loot shipped home by the Roman armies or the gentler agricultural symbiosis of the San Juan Basin — begin to dwindle, Tainter writes, societies “become vulnerable to collapse.”
  • haven’t countless societies weathered military defeats, invasions, even occupations and lengthy civil wars, or rebuilt themselves after earthquakes, floods and famines?
  • Only complexity, Tainter argues, provides an explanation that applies in every instance of collapse.
  • Complexity builds and builds, usually incrementally, without anyone noticing how brittle it has all become. Then some little push arrives, and the society begins to fracture.
  • A disaster — even a severe one like a deadly pandemic, mass social unrest or a rapidly changing climate — can, in Tainter’s view, never be enough by itself to cause collapse
  • Societies evolve complexity, he argues, precisely to meet such challenges.
  • Whether any existing society is close to collapsing depends on where it falls on the curve of diminishing returns.
  • The United States hardly feels like a confident empire on the rise these days. But how far along are we?
  • Scholars of collapse tend to fall into two loose camps. The first, dominated by Tainter, looks for grand narratives and one-size-fits-all explanations
  • The second is more interested in the particulars of the societies they study
  • Patricia McAnany, who teaches at the University of North Carolina at Chapel Hill, has questioned the usefulness of the very concept of collapse — she was an editor of a 2010 volume titled “Questioning Collapse” — but admits to being “very, very worried” about the lack, in the United States, of the “nimbleness” that crises require of governments.
  • We’re too vested and tied to places.” Without the possibility of dispersal, or of real structural change to more equitably distribute resources, “at some point the whole thing blows. It has to.”
  • In Turchin’s case the key is the loss of “social resilience,” a society’s ability to cooperate and act collectively for common goals. By that measure, Turchin judges that the United States was collapsing well before Covid-19 hit. For the last 40 years, he argues, the population has been growing poorer and more unhealthy as elites accumulate more and more wealth and institutional legitimacy founders. “The United States is basically eating itself from the inside out,
  • Inequality and “popular immiseration” have left the country extremely vulnerable to external shocks like the pandemic, and to internal triggers like the killings of George Floyd
  • Turchin is keenly aware of the essential instability of even the sturdiest-seeming systems. “Very severe events, while not terribly likely, are quite possible,” he says. When he emigrated from the U.S.S.R. in 1977, he adds, no one imagined the country would splinter into its constituent parts. “But it did.”
  • Eric H. Cline, who teaches at the George Washington University, argued in “1177 B.C.: The Year Civilization Collapsed” that Late Bronze Age societies across Europe and western Asia crumbled under a concatenation of stresses, including natural disasters — earthquakes and drought — famine, political strife, mass migration and the closure of trade routes. On their own, none of those factors would have been capable of causing such widespread disintegration, but together they formed a “perfect storm” capable of toppling multiple societies all at once.
  • Collapse “really is a matter of when,” he told me, “and I’m concerned that this may be the time.”
  • In “The Collapse of Complex Societies,” Tainter makes a point that echoes the concern that Patricia McAnany raised. “The world today is full,” Tainter writes. Complex societies occupy every inhabitable region of the planet. There is no escaping. This also means, he writes, that collapse, “if and when it comes again, will this time be global.” Our fates are interlinked. “No longer can any individual nation collapse. World civilization will disintegrate as a whole.”
  • If it happens, he says, it would be “the worst catastrophe in history.”
  • The quest for efficiency, he wrote recently, has brought on unprecedented levels of complexity: “an elaborate global system of production, shipping, manufacturing and retailing” in which goods are manufactured in one part of the world to meet immediate demands in another, and delivered only when they’re needed. The system’s speed is dizzying, but so are its vulnerabilities.
  • A more comprehensive failure of fragile supply chains could mean that fuel, food and other essentials would no longer flow to cities. “There would be billions of deaths within a very short period,” Tainter says.
  • If we sink “into a severe recession or a depression,” Tainter says, “then it will probably cascade. It will simply reinforce itself.”
  • Tainter tells me, he has seen “a definite uptick” in calls from journalists: The study of societal collapse suddenly no longer seems like a purely academic pursuit
  • The only precedent Tainter could think of, in which pandemic coincided with mass social unrest, was the Black Death of the 14th century. That crisis reduced the population of Europe by as much as 60 percent.
  • He writes of visions of “bloated bureaucracies” becoming the basis of “entire political careers.” Arms races, he observes, presented a “classic example” of spiraling complexity that provides “no tangible benefit for much of the population” and “usually no competitive advantage” either.
  • It is hard not to read the book through the lens of the last 40 years of American history, as a prediction of how the country might deteriorate if resources continued to be slashed from nearly every sector but the military, prisons and police.
  • The more a population is squeezed, Tainter warns, the larger the share that “must be allocated to legitimization or coercion.
  • And so it was: As U.S. military spending skyrocketed — to, by some estimates, a total of more than $1 trillion today from $138 billion in 1980 — the government would try both tactics, ingratiating itself with the wealthy by cutting taxes while dismantling public-assistance programs and incarcerating the poor in ever-greater numbers.
  • “As resources committed to benefits decline,” Tainter wrote in 1988, “resources committed to control must increase.”
  • The overall picture drawn by Tainter’s work is a tragic one. It is our very creativity, our extraordinary ability as a species to organize ourselves to solve problems collectively, that leads us into a trap from which there is no escaping
  • Complexity is “insidious,” in Tainter’s words. “It grows by small steps, each of which seems reasonable at the time.” And then the world starts to fall apart, and you wonder how you got there.
  • Perhaps collapse is not, actually, a thing. Perhaps, as an idea, it was a product of its time, a Cold War hangover that has outlived its usefulness, or an academic ripple effect of climate-change anxiety, or a feedback loop produced by some combination of the two
  • if you pay attention to people’s lived experience, and not just to the abstractions imposed by a highly fragmented archaeological record, a different kind of picture emerges.
  • Since the beginning of the pandemic, the total net worth of America’s billionaires, all 686 of them, has jumped by close to a trillion dollars.
  • Tainter’s understanding of societies as problem-solving entities can obscure as much as it reveals
  • Plantation slavery arose in order to solve a problem faced by the white landowning class: The production of agricultural commodities like sugar and cotton requires a great deal of backbreaking labor. That problem, however, has nothing to do with the problems of the people they enslaved. Which of them counts as “society”?
  • If societies are not in fact unitary, problem-solving entities but heaving contradictions and sites of constant struggle, then their existence is not an all-or-nothing game.
  • Collapse appears not as an ending, but a reality that some have already suffered — in the hold of a slave ship, say, or on a long, forced march from their ancestral lands to reservations faraway — and survived.
  • The current pandemic has already given many of us a taste of what happens when a society fails to meet the challenges that face it, when the factions that rule over it tend solely to their own problems
  • the real danger comes from imagining that we can keep living the way we always have, and that the past is any more stable than the present.
  • If you close your eyes and open them again, the periodic disintegrations that punctuate our history — all those crumbling ruins — begin to fade, and something else comes into focus: wiliness, stubbornness and, perhaps the strongest and most essential human trait, adaptability.
  • When one system fails, we build another. We struggle to do things differently, and we push on. As always, we have no other choice.
Javier E

"Falsehood Flies, And Truth Comes Limping After It" - 0 views

  • “I traced a throughline: from Sandy Hook to Pizzagate to QAnon to Charlottesville and the coronavirus myths to the election lie that brought violence to the Capitol on January 6th,” she told Vox earlier this year. “I started to understand how individuals, for reasons of ideology or social status, tribalism, or for profit, were willing to reject established truths, and how once they’d done that, it was incredibly difficult to persuade them otherwise.”
  • She describes the 2012 mass shooting in Newtown, CT as “a foundational moment in the world of misinformation and disinformation that we now live in.”
  • the NYT’s Elizabeth Williamson about her book, Sandy Hook: An American Tragedy and the Battle for Truth, which was recently named one of the best books of 2022 by Publishers Weekly.
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  • “The struggle to defend objective truth against people who consciously choose to deny or distort it has become a fight to defend our society, and democracy itself.”
  • Jonathan Swift, it’s worth noting that he was not an optimist about “truth.”
  • By the time a lie is refuted, he wrote, “it is too late; the jest is over, and the tale has had its effect: like a man, who has thought of a good repartee, when the discourse is changed, or the company parted; or like a physician, who has found out an infallible medicine, after the patient is dead.'“
  • “Considering that natural disposition in many men to lie, and in multitudes to believe,” he wrote in 1710, “I have been perplexed what to do with that maxim so frequent in every body's mouth; that truth will at last prevail.
  • A recent Washington Post tally found that nearly 300 Republicans running for congressional and state offices are election deniers. That means, as a FiveThirtyEight analysis found, 60 percent of Americans will have at least one election denier on their ballot next week.
  • In a new USA Today/Suffolk University poll, 63 percent of Republicans say they worry “the election results could be manipulated.”
  • From the New York Times: When asked, six Trump-backed Republican nominees for governor and the Senate in midterm battlegrounds would not commit to accepting this year’s election results.
  • The big mistake people have made is in assuming this could blow up only in an extensive struggle in 2024 and perhaps involving Donald Trump. What seems entirely unanticipated, yet is extremely predictable, is that smaller skirmishes could break out all over the country this year.
  • Democrats have got themselves in a situation where the head of their party holds the most popular position on guns and crime—and yet they’re getting crushed on the issue because they’ve let GOP campaign ads, the right wing media ecosystem, and assorted progressive big city prosecutors shape the narrative on the issue rather than doing so themselves.
Javier E

Cambridge University is blind to reality in the gender debate | The Spectator - 0 views

  • At Cambridge, professors and students alike are afraid to speak critically, or at all, on the subject of gender.
  • Believing that biological sex is binary and unchangeable – and that gender is culturally constructed – may not seem controversial. Yet gender-critical feminists who hold such mainstream views are often slapped with a derogatory label: Terf, or trans-exclusionary radical feminist.
  • heir beliefs, let’s remember, are far from radical: they think that conflating gender with sex leads to violations of the rights of women, children and gay and lesbian people.
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  • Cambridge Students’ Union recently published a guide titled ‘How to spot Terf ideology’. It suggests that sex is neither natural nor binary, but rather a social construct and a ‘colonial fiction created to oppress trans people’
  • The guide goes on to claim, falsely, that ‘Terfs spend a lot of time working with the far-right.’  The Union’s Women’s Officer proudly announces in her manifesto that ‘Terfs aren’t welcome here’.
  • It is not uncommon for students to comb through a classmate’s social media and bully them in private messages. This can progress to more threatening behaviour. 
  • A gender-critical student at Cambridge was traumatised after her peers discovered an online article in which she expressed her views on sex. It cited her sexual assault as a reason for her reservations about allowing males into women’s spaces. For holding these views, she was publicly shamed and harassed. In the first year of what should have been a rewarding university experience, she became a pariah within her college
  • Helen Joyce, author of the best-selling book Trans: When Ideology Meets Reality, was recently invited to speak at Gonville and Caius College by Professor Arif Ahmed. This event sparked a furore. In an email to Caius students, the college’s Master and another academic described Joyce’s views as ‘hateful’ and wrote that: ‘Individuals should be able to speak freely within the law…However, on some issues which affect our community we cannot stay neutral’. Ahmed was blocked from using the college’s intranet to publicise the event.
  • Hundreds of students vehemently protested Joyce’s speech. Yet, in their report of the event, the student newspaper, Varsity muddled up what Joyce actually stood for. The paper suggested Joyce believes that ‘gender is not a social construct and is immutably linked to sex’, the very opposite of her thesis.
  • At one of this country’s most prestigious universities, women who hold perfectly reasonable views are terrorised into silence. Gender-critical students and academics are ostracised. A university that prides itself on academic rigour is letting down its students.
Javier E

Science is revealing why American politics are so intensely polarized - The Washington ... - 0 views

  • One theme emerges in much of the research: Our politics tend be more emotional now. Policy preferences are increasingly likely to be entangled with a visceral dislike of the opposition. The newly embraced academic term for this is “affective polarization.”
  • “It’s feelings based,” said Lilliana Mason, a political scientist at Johns Hopkins University and author of “Uncivil Agreement: How Politics Became Our Identity.” “It’s polarization that’s based on our feelings for each other, not based on extremely divergent policy preferences.”
  • The tendency to form tightly knit groups has roots in evolution, according to experts in political psychology. Humans evolved in a challenging world of limited resources in which survival required cooperation — and identifying the rivals, the competitors for those resources.
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  • “The evolution of cooperation required out-group hatred. Which is really sad,” said Nicholas Christakis, a Yale sociologist and author of “Blueprint: The Evolutionary Origins of a Good Society.”
  • No researcher argues that human nature is the sole, or even the primary, cause of today’s polarization. But savvy political operatives can exploit, leverage and encourage it. And those operatives are learning from their triumphs in divide-and-conquer politics.
  • “We wouldn’t have civilizations if we didn’t create groups. We are designed to form groups, and the only way to define a group is there has to be someone who’s not in it,” Mason said.
  • Experiments have revealed that “children as young as two will prefer other children randomly assigned to the same T-shirt color,”
  • enmity and derision can arise independently of any rational reason for it.
  • Mason and Christakis point to a famous-among-academics experiment from 1954. Social psychologist Muzafer Sherif took 22 Boy Scouts and separated them into two groups camping at Robbers Cave State Park in Oklahoma. Only after a week did they learn that there was another group at the far end of the campground.
  • What they did next fascinated the research team. Each group developed irrational contempt for the other. The boys in the other group were seen not just as rivals, but as fundamentally flawed human beings. Only when the two groups were asked to work together to solve a common problem did they warm up to one another.
  • And because many more districts are now deeply red or blue, rather than a mix of constituencies, House members have fewer reasons to adopt moderate positions.
  • “Homo sapiens is a social species; group affiliation is essential to our sense of self. Individuals instinctively think of themselves as representing broad socioeconomic and cultural categories rather than as distinctive packages of traits,”
  • Here’s where psychology gives way to political science. The American political system may cultivate “out-group” hatred, as academics put it. One of the scarce resources in this country is political power at the highest levels of government. The country has no parliamentary system in which multiple parties form governing coalitions.
  • Add to this fact the redistricting that ensures there are fewer truly competitive congressional races. The two parties have inexorably moved further apart ideologically, and leaders are more likely to be punished — “primaried” — if they reach across the aisle.
  • Shanto Iyengar, a Stanford political psychologist who coined the term “affective polarization,” explained in a 2018 paper why people typically identify with a group.
  • Human nature hasn’t changed, but technology has. The fragmentation of the media has made it easier to gather information in an echo chamber, Iyengar said. He calls this “sorting.” Not only do people cluster around specific beliefs or ideas, they physically cluster, moving to neighborhoods where residents are likely to look like them and think like them.
  • Partisan clustering has increased even within households. In 1965, Iyengar said, only about 60 percent of married couples had the same party registration. Today, the figure is greater than 85 percent
  • Asked in the summer of 2022 if they agree or disagree that members of the other party “lack the traits to be considered fully human — they behave like animals,” about 30 percent in both parties agreed, Mason’s research shows.
  • Research shows that affective polarization is intensifying across the political spectrum. Recent survey data revealed that more than half of Republicans and Democrats view the other party as “a threat,” and nearly as many agree with the description of the other party as “evil,” Mason said.
  • A recent paper published in the journal Science argued that the three core ingredients of political sectarianism are “othering, aversion, and moralization.” Trump has mastered that recipe. He activates emotional responses in his followers by telling them that they are threatened.
Javier E

What Americans Keep Ignoring About Finland's School Success - Anu Partanen - The Atlantic - 0 views

  • in recent years Finnish students have been turning in some of the highest test scores in the world.
  • The survey compares 15-year-olds in different countries in reading, math, and science. Finland has ranked at or near the top in all three competencies on every survey since 2000, neck and neck with superachievers such as South Korea and Singapore.
  • Compared with the stereotype of the East Asian model -- long hours of exhaustive cramming and rote memorization -- Finland's success is especially intriguing because Finnish schools assign less homework and engage children in more creative play
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  • "There's no word for accountability in Finnish," he later told an audience at the Teachers College of Columbia University. "Accountability is something that is left when responsibility has been subtracted."
  • Only a small number of independent schools exist in Finland, and even they are all publicly financed. None is allowed to charge tuition fees. There are no private universities, either. This means that practically every person in Finland attends public school, whether for pre-K or a Ph.D.
  • From his point of view, Americans are consistently obsessed with certain questions: How can you keep track of students' performance if you don't test them constantly? How can you improve teaching if you have no accountability for bad teachers or merit pay for good teachers? How do you foster competition and engage the private sector? How do you provide school choice?
  • Finland has no standardized tests. The only exception is what's called the National Matriculation Exam, which everyone takes at the end of a voluntary upper-secondary school, roughly the equivalent of American high school.
  • Instead, the public school system's teachers are trained to assess children in classrooms using independent tests they create themselves. All children receive a report card at the end of each semester, but these reports are based on individualized grading by each teacher.
  • "Oh," he mentioned at one point, "and there are no private schools in Finland."
  • what matters is that in Finland all teachers and administrators are given prestige, decent pay, and a lot of responsibility. A master's degree is required to enter the profession, and teacher training programs are among the most selective professional schools in the country. If a teacher is bad, it is the principal's responsibility to notice and deal with it.
  • "Real winners do not compete." It's hard to think of a more un-American idea, but when it comes to education, Finland's success shows that the Finnish attitude might have merits. There are no lists of best schools or teachers in Finland. The main driver of education policy is not competition between teachers and between schools, but cooperation.
  • the number of foreign-born residents in Finland doubled during the decade leading up to 2010, and the country didn't lose its edge in education. Immigrants tended to concentrate in certain areas, causing some schools to become much more mixed than others, yet there has not been much change in the remarkable lack of variation between Finnish schools in the PISA surveys across the same period.
  • Decades ago, when the Finnish school system was badly in need of reform, the goal of the program that Finland instituted, resulting in so much success today, was never excellence. It was equity.
  • Since the 1980s, the main driver of Finnish education policy has been the idea that every child should have exactly the same opportunity to learn, regardless of family background, income, or geographic location. Education has been seen first and foremost not as a way to produce star performers, but as an instrument to even out social inequality.
  • this means that schools should be healthy, safe environments for children. This starts with the basics. Finland offers all pupils free school meals, easy access to health care, psychological counseling, and individualized student guidance.
  • In fact, since academic excellence wasn't a particular priority on the Finnish to-do list, when Finland's students scored so high on the first PISA survey in 2001, many Finns thought the results must be a mistake. But subsequent PISA tests confirmed that Finland -- unlike, say, very similar countries such as Norway -- was producing academic excellence through its particular policy focus on equity.
  • Finally, in Finland, school choice is noticeably not a priority, nor is engaging the private sector at all.
  • Like Finland, Norway is small and not especially diverse overall, but unlike Finland it has taken an approach to education that is more American than Finnish. The result? Mediocre performance in the PISA survey. Educational policy, Abrams suggests, is probably more important to the success of a country's school system than the nation's size or ethnic makeup.
  • there were 18 states in the U.S. in 2010 with an identical or significantly smaller percentage of foreign-born residents than Finland
  • the goal of educational policy in the U.S. -- as articulated by most everyone from President Obama on down -- is to preserve American competitiveness by doing the same thing. Finland's experience suggests that to win at that game, a country has to prepare not just some of its population well, but all of its population well, for the new economy.
  • Finland's experience shows that it is possible to achieve excellence by focusing not on competition, but on cooperation, and not on choice, but on equity
  • The problem facing education in America isn't the ethnic diversity of the population but the economic inequality of society, and this is precisely the problem that Finnish education reform addressed. More equity at home might just be what America needs to be more competitive abroad.
Javier E

The Slow Death of the American Author - NYTimes.com - 0 views

  • the global electronic marketplace is rapidly depleting authors’ income streams. It seems almost every player — publishers, search engines, libraries, pirates and even some scholars — is vying for position at authors’ expense.
  • Authors practice one of the few professions directly protected in the Constitution
  • a diverse literary culture, created by authors whose livelihoods, and thus independence, can’t be threatened, is essential to democracy.
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  • That culture is now at risk. The value of copyrights is being quickly depreciated, a crisis that hits hardest not best-selling authors like me, who have benefited from most of the recent changes in bookselling, but new and so-called midlist writers.
  • instead of using the savings to be more generous to authors, the six major publishing houses — five of which were sued last year by the Justice Department’s Antitrust Division for fixing e-book prices — all rigidly insist on clauses limiting e-book royalties to 25 percent of net receipts. That is roughly half of a traditional hardcover royalty.
  • writers whose works sell less robustly find their earnings declining because of the new rate, a process that will accelerate as the market pivots more toward digital.
  • search engines that point users to these rogue sites with no fear of legal consequence, thanks to a provision inserted into the 1998 copyright laws. A search for “Scott Turow free e-books” brought up 10 pirate sites out of the first 10 results on Yahoo, 8 of 8 on Bing and 6 of 10 on Google, with paid ads decorating the margins of all three pages.
  • For many academics today, their own copyrights hold little financial value because scholarly publishing has grown so unprofitable. The copyrights of other authors, by contrast, often inhibit scholars who want to quote freely from those works or use portions in class. Thus, under the cri de coeur that “information wants to be free,” some professors and others are calling for copyright to be curtailed or even abandoned. High-minded slogans aside, these academics are simply promoting their own careers over the livelihoods of other writers.
  • No one calls our public library system socialistic, though it involves free distribution of the goods authors produce, and even though in many Western nations, authors get a tiny fee when libraries lend their works.
  • Now many public libraries want to lend e-books, not simply to patrons who come in to download, but to anybody with a reading device, a library card and an Internet connection. In this new reality, the only incentive to buy, rather than borrow, an e-book is the fact that the lent copy vanishes after a couple of weeks.
  • An even more nightmarish version of the same problem emerged last month with the news that Amazon had a patent to resell e-books. Such a scheme will likely be ruled illegal. But if it is not, sales of new e-books will nose-dive, because an e-book, unlike a paper book, suffers no wear with each reading. Why would anyone ever buy a new book again? Consumers might save a dollar or two, but the big winner, as usual, would be Amazon. It would literally own the resale market and would shift enormous profits to itself from publishers as well as authors, who would lose the already meager share of the proceeds they receive on the sale of new e-books.
  • Last October, I visited Moscow and met with a group of authors who described the sad fate of writing as a livelihood in Russia. There is only a handful of publishers left, while e-publishing is savaged by instantaneous piracy that goes almost completely unpoliced. As a result, in the country of Tolstoy and Chekhov, few Russians, let alone Westerners, can name a contemporary Russian author whose work regularly affects the national conversation.
Javier E

No Rich Child Left Behind - NYTimes.com - 0 views

  • In the 1980s, on an 800-point SAT-type test scale, the average difference in test scores between two such children would have been about 90 points; today it is 125 points. This is almost twice as large as the 70-point test score gap between white and black children. Family income is now a better predictor of children’s success in school than race.
  • e proportion of students from upper-income families who earn a ba
  • chelor’s degree has increased by 18 percentage points over a 20-year period, while the completion rate of poor students has grown by only 4 points.
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  • new research by the Harvard political scientist Robert D. Putnam and his colleagues shows that the rich-poor gaps in student participation in sports, extracurricular activities, volunteer work and church attendance have grown sharply as well.
  • average test scores on the National Assessment of Educational Progress, the so-called Nation’s Report Card, have been rising — substantially in math and very slowly in reading — since the 1970s.
  • The most potent development over the past three decades is that the test scores of children from high-income families have increased very rapidly.
  • the rich now outperform the middle class by as much as the middle class outperform the poor. Just as the incomes of the affluent have grown much more rapidly than those of the middle class over the last few decades, so, too, have most of the gains in educational success accrued to the children of the rich.
  • For the past few years, alongside other scholars, I have been digging into historical data to understand
  • It’s not just that the rich have more money than they used to, it’s that they are using it differently. This is where things get really interesting.
  • The widening income disparity in academic achievement is not a result of widening racial gaps in achievement, either. The achievement gaps between blacks and whites, and Hispanic and non-Hispanic whites have been narrowing slowly over the last two decade
  • schools don’t seem to produce much of the disparity in test scores between high- and low-income students.
  • That isn’t to say that there aren’t important differences in quality between schools serving low- and high-income students — there certainly are — but they appear to do less to reinforce the trends than conventional wisdom would have us believe.
  • The academic gap is widening because rich students are increasingly entering kindergarten much better prepared to succeed in school than middle-class students. This difference in preparation persists through elementary and high school.
  • one part of the explanation for this is rising income inequality
  • the incomes of the rich have grown faster over the last 30 years than the incomes of the middle class and the poor. Money helps families provide cognitively stimulating experiences for their young children because it provides more stable home environments, more time for parents to read to their children, access to higher-quality child care and preschool
  • The average 9-year-old today has math skills equal to those her parents had at age 11, a two-year improvement in a single generation. The gains are not as large in reading and they are not as large for older students, but there is no evidence that average test scores have declined over the last three decades for any age or economic group.
  • High-income families are increasingly focusing their resources — their money, time and knowledge of what it takes to be successful in school — on their children’s cognitive development and educational success. They are doing this because educational success is much more important than it used to be, even for the rich.
  • even though middle-class and poor families are also increasing the time and money they invest in their children, they are not doing so as quickly or as deeply as the rich.
  • from 1972 to 2006 high-income families increased the amount they spent on enrichment activities for their children by 150 percent, while the spending of low-income families grew by 57 percent over the same time period
  • the amount of time parents spend with their children has grown twice as fast since 1975 among college-educated parents as it has among less-educated parents.
  • much of our public conversation about education is focused on the wrong culprits: we blame failing schools and the behavior of the poor for trends that are really the result of deepening income inequality and the behavior of the rich.
  • not only are the children of the rich doing better in school than even the children of the middle class, but the changing economy means that school success is increasingly necessary to future economic success, a worrisome mutual reinforcement of trends that is making our society more socially and economically immobile.
  • the rapid growth in the rich-poor educational gap provides a ray of hope: if the relationship between family income and educational success can change this rapidly, then it is not an immutable, inevitable pattern. What changed once can change again. Policy choices matter more than we have recently been taught to think.
  • how can we move toward a society in which educational success is not so strongly linked to family background? Maybe we should take a lesson from the rich and invest much more heavily as a society in our children’s educational opportunities from the day they are born. Investments in early-childhood education pay very high societal dividends. That means investing in developing high-quality child care and preschool that is available to poor and middle-class children. It also means recruiting and training a cadre of skilled preschool teachers and child care providers.
  • improving the quality of our parenting and of our children’s earliest environments may be even more important. Let’s invest in parents so they can better invest in their children.
  • Fundamentally, it means rethinking our still-persistent notion that educational problems should be solved by schools alone.
Javier E

History, Who Needs It? - NYTimes.com - 0 views

  • history, the formal teaching and telling of it, has never been more troubled. Two forces, one driven by bottom-line educators answering to corporate demands to phase out the liberal arts, the other coming from the circular firing squad of academics who loathe popular histories, have done much to marginalize our shared narratives.
  • do we really want to discourage people from trying to understand where they came from? The Florida proposals would enshrine the unexamined life.This is but one byproduct of the rage among educators to use math and science like a stick against history, literature, art or philosophy.
  • the keepers of academic gates in these fields are their own worst enemies. Too many history books are boring, badly written and jargon-weighted with politically correct nonsense.
Javier E

Uncovering the brutal truth about the British empire | Marc Parry | News | The Guardian - 0 views

  • Elkins emerged with a book that turned her initial thesis on its head. The British had sought to quell the Mau Mau uprising by instituting a policy of mass detention. This system – “Britain’s gulag”, as Elkins called it – had affected far more people than previously understood. She calculated that the camps had held not 80,000 detainees, as official figures stated, but between 160,000 and 320,000. She also came to understand that colonial authorities had herded Kikuyu women and children into some 800 enclosed villages dispersed across the countryside. These heavily patrolled villages – cordoned off by barbed wire, spiked trenches and watchtowers – amounted to another form of detention. In camps, villages and other outposts, the Kikuyu suffered forced labour, disease, starvation, torture, rape and murder.
  • “I’ve come to believe that during the Mau Mau war British forces wielded their authority with a savagery that betrayed a perverse colonial logic,” Elkins wrote in Britain’s Gulag. “Only by detaining nearly the entire Kikuyu population of 1.5 million people and physically and psychologically atomising its men, women, and children could colonial authority be restored and the civilising mission reinstated.” After nearly a decade of oral and archival research, she had uncovered “a murderous campaign to eliminate Kikuyu people, a campaign that left tens of thousands, perhaps hundreds of thousands, dead”.
  • lkins knew her findings would be explosive. But the ferocity of the response went beyond what she could have imagined. Felicitous timing helped. Britain’s Gulag hit bookstores after the wars in Iraq and Afghanistan had touched off debate about imperialism. It was a moment when another historian, Niall Ferguson, had won acclaim for his sympathetic writing on British colonialism. Hawkish intellectuals pressed America to embrace an imperial role. Then came Bagram. Abu Ghraib. Guantánamo. These controversies primed readers for stories about the underside of empire.
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  • Enter Elkins. Young, articulate and photogenic, she was fired up with outrage over her findings. Her book cut against an abiding belief that the British had managed and retreated from their empire with more dignity and humanity than other former colonial powers, such as the French or the Belgians.
  • Some academics shared her enthusiasm. By conveying the perspective of the Mau Mau themselves, Britain’s Gulag marked a “historical breakthrough”, says Wm Roger Louis, a historian of the British empire at the University of Texas at Austin. Richard Drayton of King’s College London, another imperial historian, judged it an “extraordinary” book whose implications went beyond Kenya. It set the stage for a rethinking of British imperial violence, he says, demanding that scholars reckon with colonial brutality in territories such as Cyprus, Malaya, and Aden (now part of Yemen).
  • But many other scholars slammed the book. No review was more devastating than the one that Bethwell A Ogot, a senior Kenyan historian, published in the Journal of African History. Ogot dismissed Elkins as an uncritical imbiber of Mau Mau propaganda. In compiling “a kind of case for the prosecution”, he argued, she had glossed over the litany of Mau Mau atrocities: “decapitation and general mutilation of civilians, torture before murder, bodies bound up in sacks and dropped in wells, burning the victims alive, gouging out of eyes, splitting open the stomachs of pregnant women”. Ogot also suggested that Elkins might have made up quotes and fallen for the bogus stories of financially motivated interviewees. Pascal James Imperato picked up the same theme in African Studies Review. Elkins’s work, he wrote, depended heavily on the “largely uncorroborated 50-year-old memories of a few elderly men and women interested in financial reparations”.
  • In this very long book, she really doesn’t bring out any more evidence than that for talking about the possibility of hundreds of thousands killed, and talking in terms almost of genocide as a policy,” says Philip Murphy, a University of London historian who directs the Institute of Commonwealth Studies and co-edits the Journal of Imperial and Commonwealth History. This marred what was otherwise an “incredibly valuable” study, he says. “If you make a really radical claim about history, you really need to back it up solidly.
  • Critics didn’t just find the substance overstated. They also rolled their eyes at the narrative Elkins told about her work. Particularly irksome, to some Africanists, was her claim to have discovered an unknown story
  • During the Mau Mau war, journalists, missionaries and colonial whistleblowers had exposed abuses. The broad strokes of British misbehaviour were known by the late 60s, Berman argued. Memoirs and studies had added to the picture. Britain’s Gulag had broken important new ground, providing the most comprehensive chronicle yet of the detention camps and prison villages.
  • among Kenyanists, Berman wrote, the reaction had generally been no more than: “It was as bad as or worse than I had imagined from more fragmentary accounts.”
  • If, at that late date,” he wrote, “she still believed in the official British line about its so-called civilising mission in the empire, then she was perhaps the only scholar or graduate student in the English-speaking world who did.”
  • she believes there was more going on than the usual academic disagreement. Kenyan history, she says, was “an old boys’ club”.
  • “Who is controlling the production of the history of Kenya? That was white men from Oxbridge, not a young American girl from Harvard,” she says.
  • for years clues had existed that Britain had also expatriated colonial records that were considered too sensitive to be left in the hands of successor governments. Kenyan officials had sniffed this trail soon after the country gained its independence. In 1967, they wrote to Britain’s Foreign Office asking for the return of the “stolen papers”. The response? Blatant dishonesty, writes David M Anderson, a University of Warwick historian and author of Histories of the Hanged, a highly regarded book about the Mau Mau war.
  • Internally, British officials acknowledged that more than 1,500 files, encompassing over 100 linear feet of storage, had been flown from Kenya to London in 1963, according to documents reviewed by Anderson. Yet they conveyed none of this in their official reply to the Kenyans
  • The turning point came in 2010, when Anderson, now serving as an expert witness in the Mau Mau case, submitted a statement to the court that referred directly to the 1,500 files spirited out of Kenya. Under legal pressure, the government finally acknowledged that the records had been stashed at a high-security storage facility that the Foreign Office shared with the intelligence agencies MI5 and MI6. It also revealed a bigger secret. This same repository, Hanslope Park, held files removed from a total of 37 former colonies.
  • A careful combing-through of these documents might normally have taken three years. Elkins had about nine months. Working with five students at Harvard, she found thousands of records relevant to the case: more evidence about the nature and extent of detainee abuse, more details of what officials knew about it, new material about the brutal “dilution technique” used to break hardcore detainees
  • The British government, defeated repeatedly in court, moved to settle the Mau Mau case. On 6 June 2013, the foreign secretary, William Hague, read a statement in parliament announcing an unprecedented agreement to compensate 5,228 Kenyans who were tortured and abused during the insurrection. Each would receive about £3,800. “The British government recognises that Kenyans were subject to torture and other forms of ill-treatment at the hands of the colonial administration,” Hague said. Britain “sincerely regrets that these abuses took place.” The settlement, in Anderson’s view, marked a “profound” rewriting of history. It was the first time Britain had admitted carrying out torture anywhere in its former empire.
  • some scholars find aspects of Elkins’s vindication story unconvincing. Philip Murphy, who specialises in the history of British decolonisation, attended some of the Mau Mau hearings. He thinks Elkins and other historians did “hugely important” work on the case. Still, he does not believe that the Hanslope files justify the notion that hundreds of thousands of people were killed in Kenya, or that those deaths were systematic. “Probably most of the historical criticisms of the book still stand,” he says. “I don’t think the trial really changes that.
  • second debate triggered by the Mau Mau case concerns not just Elkins but the future of British imperial history. At its heart is a series of documents that now sits in the National Archives as a result of Britain’s decision to make public the Hanslope files. They describe, in extensive detail, how the government went about retaining and destroying colonial records in the waning days of empire. Elkins considers them to be the most important new material to emerge from the Hanslope disclosure.
  • One record, a 1961 dispatch from the British colonial secretary to authorities in Kenya and elsewhere, states that no documents should be handed over to a successor regime that might, among other things, “embarrass” Her Majesty’s Government. Another details the system that would be used to carry out that order. All Kenyan files were to be classified either “Watch” or “Legacy”. The Legacy files could be passed on to Kenya. The Watch files would be flown back to Britain or destroyed. A certificate of destruction was to be issued for every document destroyed – in duplicate. The files indicate that roughly 3.5 tons of Kenyan documents were bound for the incinerator.
  • . Broadly speaking, she thinks end-of-empire historians have largely failed to show scepticism about the archives. She thinks that the fact that those records were manipulated puts a cloud over many studies that have been based on their contents. And she thinks all of this amounts to a watershed moment in which historians must rethink their field.
  • Murphy says Elkins “has a tendency to caricature other historians of empire as simply passive and unthinking consumers in the National Archives supermarket, who don’t think about the ideological way in which the archive is constructed”. They’ve been far more sceptical than that, he says. Historians, he adds, have always dealt with the absence of documents. What’s more, history constantly changes, with new evidence and new paradigms. To say that a discovery about document destruction will change the whole field is “simply not true”, he says. “That’s not how history works.”
  • Some historians who have read the document-destruction materials come away with a picture of events that seems less Orwellian than Elkins’s. Anderson’s review of the evidence shows how the purging process evolved from colony to colony and allowed substantial latitude to local officials. Tony Badger, a University of Cambridge professor emeritus who monitored the Hanslope files’ release, writes that there was “no systematic process dictated from London”
  • Badger sees a different lesson in the Hanslope disclosure: a “profound sense of contingency”. Over the decades, archivists and Foreign Office officials puzzled over what to do with the Hanslope papers. The National Archives essentially said they should either be destroyed or returned to the countries from which they had been taken. The files could easily have been trashed on at least three occasions, he says, probably without publicity. For a variety of reasons, they weren’t. Maybe it was the squirrel-like tendency of archivists. Maybe it was luck. In retrospect, he says, what is remarkable is not that the documents were kept secret for so many years. What is remarkable is that they survived at all.
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